Church where he addeth that this is cleare and out of all controuersie And p. 368. Christ said of his whole Church that the gates of hell c. Therfore the whole Church was founded on Peter The same he repeateth Conclus 1. p. 615. and Conclus 2. p. 625. and generally all Protestāts graunt the same For out of this place they proue that the Elect can not fall from God because Christ here sayd that Hell gates should not preuaile against his Church That is say they against his Elect. In like sort the said Reinolds Conf. p. 386. saith that these words My Sheepe Iohn 10 where it is sayd my sheepe heare my voice included all the Elect. Therfore Ioan. 21. the very same words include all the Elect beside Peter who is excepted because he is apointed to feede them vnles we will not vpon any different occasion ministred by scripture but vpon our own preconceited opinion expound the same word now one way now an other Finally the sayd Reinolds Conf. pag. 103. confesseth that by Thy Bethren Luc. 22. Christ ment all the faithfull Then surely he included all the Apostles Thirdly by authoritie of Fathers 6. Thirdly I proue that S. Peter was head of the whole Church by the authoritie of holy Fathers whome because Whitaker cōfesseth as yow heard before to teach most clearly that the Church i◠founded vpon Peter I wil omit their words and remit those that list read them to Bellarm. l. 1. de Pont. c. 10. Onely I will shew that they teach that the Church as it includeth the rest of the Apostles is founded vpon Peter onely Cyprian epist ad Iulian. Ecclesia quae vna est super vnum The Church which is one is founded vpon one who by the commaundemēt of our Lord receaued the key therof In which words we see that as the Church is sayd to be one onely so it is said to be founded vpon one onely And lib. 1. epist 8. Ecclesia vna Cathedra vna c. One Church and one Chaire was by our Lords word founded vpon Peter And Saint Hierom. in 2. Isaiae after he had said that the Apostles were Montes mountains addeth Super vnum montium Christus fundat Ecclesiam loquens ad eum Tu es Petrus c. Vpon one of the Montains Christ foundeth his Church and speaking to him thou art Peter c. S. Leo serm 2. de Anniuers saith Saint Peter was plus ceteris ordinatus c. ordained more than the rest whiles he is called a Rock a Foundation and apointed porter of the kingdome of heauen And for this cause the Fathers when they speak of Peter in respect of the rest of the Apostles they manifestly prefer him in authority before them ceteris praelatus discipulis Preferred before the rest of the disciples saith S. Basil homil de Iudicio Eccles And this is so euident as D. Reinolds Confer pag. 179. confesseth that the Fathers call Peter the mouth the Top the highest the President the head of the Apostles and. pag. 562. The Prince the Top the Cheefest of the Apostolick company the Teacher of the whole world and a Father of the houshould And graunteth also that some of these Titles touch gouernment and signifie a preheminence in gouernment Reinolds deuiseth an authoritie in S. Peter to auoid his supremacie Whervpon he is inforced pag. 180. to acknowledg that Saint Peter was superiour among the Apostles as a President of a Parliament in France or as a Consull among the Romans But who wel considereth shall easely perceaue that this is but an authoritie deuised of purpose to delude the words of the Fathers who speaking of Saint Peters authoritie ouer the Apostles vse the very words which we do to declare his supremacy And therfor if they be vnderstood by their own words and not as Reinolds pleaseth to expound them they vsing the same words as we do must be vnderstood as we are But because this question is some what beside my present purpose I will vrge it no farther Onely I would know of Reinolds how Peter did come by his Consulship ouer the Apostles which he graunteth to him Did the Apostles giue it him But where readeth he that Did Christ bestow it on him But where if not Math. 16. and Iohn 21. In which places if Christ gaue him any authoritie ouer the Apostles he gaue him as full power ouer them as ouer other Christians For ther is no limitation of his power towards some more than towards others but they are as well to be foūded on him as others are he was to feede them as wel as others Nether doth this his authoritie ouer the rest of the Church and the Apostles too preiudice the supreme authority of Christ ouer all any more than the lyke authority which the Protestāts graunt euery Apostle had ouer the rest of the Church Secōdly I would know of Reinolds why he doth not graunt this Consulship ouer the whole Church to the Pope or at least to some one Bishop or other but wil make euery Prince head of the Church in his Kingdome That S. Peters authority remaineth in some Bishop of the Church 7. Now that this authority of Saint Peter remaineth still in the Church and descended from him to some Bishop I proue because all the ends for which ether Christ declared or the Fathers affirme that Christ instituted this authoritie to remaine as well after his death as before The first was that the gates of hell should not preuaile against the Church Math. 16. Secondly that what is loosed in earth may be loosed in heauen ibi Thirdly that Peter might cōfirme his Brethren Luc. 22. Fourthly that he might feede Christs sheepe Io. 21. Fiftly that one being made head occasion of Schisme might be taken away Hierom. lib. 1. cont Iouinianum Sixtly that the origine of the vnitie of the Church might appeare Cyprian de simpl Praelat because as he saith lib. 1. epist 3. Priestly vnity rose from Peters chaire And epist ad Fulcian Our Lord began the origine of vnitie from Peter This cause alleadgeth also Leo. epi. 84. and Anast and Optat. l. 2. contra Parmen But all these ends remaine after Saint Peters death Therfore the authoritie also remaineth Besides S. Austin saith l. de Pastor c. 1. Christiani sumus propter nos Praepositi non nisi propter vos Therfore Saint Peter being made Cheefe of Gods Church for the good of it left his authoritie in the Church Whervpon S. Austin tract 50. in Ioannem saith that when Peter receaued the keyes Ecclesiam sanctam significauit he represented the holy Church because he receaued them as her Gouernour vnder Christ and for her good And therfore as long as she remaineth the authority which Saint Peter receaued for her good must remaine Aarons authoritie remained in his Successors Therfore Peters Secondly I proue it because God in the ould law instituted one high Priest who vnder him in
of the iorney nor talk of euill tongues dismay yow But with all force and feruor make vp that which yow haue by the motion of God begun And lib. 5. epist 52. saith he sent Austin auxiliante Domino By Gods help and 54. disponente Domino by Gods disposition Superfluous it were to cite the rest of the Popes who followed Saint Gregory and cooperated all they could to our conuersion as Boniface 4. and 5. Diuers ancient Popes Honorius Vitalian and the rest who vndoubtedly taught Saint Austin to haue bene lawfully sent Onely I will add the names of those Princes Bishops whome Saint Gregory testifieth to haue holpen and encoraged Saint Austin in his Godly enterprise Bishops of Germanie or France First he saith lib. 7. epist. 30. that by his licence Saint Austin was made Bishop of the Bishops of Germanie and with their comforts brought to the English Nation And epi. 114. he sendeth a Pall to Siagrius Bishop of Aust maketh his See next to the See Metropolitan because in the busines of Saint Austins mission saith he we know thou shewedst thy selfe so carefull deuout and helper in all things as thou shouldest lib. 9. Kings of France epist 53. writing to Theodorick King of France VVhat great fauours your Excellency shewed to our most reuerent brother and fellow Bishop Austin in his iorney to England certain Monkes comming from him haue tould vs. And 55. to Clotarius another French King writeth thus Some who went with our most reuerend brother and fellow Bishop Austin vnto the English Nation returning to vs haue tould vs with what charitie your Excellency refreshed the said brother of ours in your presence and with how great help yow furthered him in his voyage Queene of France And 56. writing to Brunechild the Queene of France he hath these words VVith what fauor and help your Excellency succoured our most reuerend brother and fellow Bishop Austin going to the English Nation nether did fame before suppresse in silence and afterward some Monkes comming from him to vs haue particulerly related Yow see the mission of Saint Austin was not onely allowed as lawfull but also holped and furthered by the Christian Bishops and Princes of that tyme. 3. After Saint Austins tyme Beda lib. 1. S. Beda cap. 22. speaking of Saint Austin and his fellow Preachers saith the goodnes of God prouided them for our English people And c. 23. saith that Gregory being mooued by inspiration of God therunto sent the seruant of God Saint Austin After him Ethelwerd lib. 2. cap. 1. Ethelvverd Gregory sent Saint Austin confirmat eum diuino admonitu Florent Chron. ann 596. saith Gregory mooued by Gods instinct sent Austin and others to preach the VVord of God to the English Nation Of Protestants Stow pag. 65. saith ProtestaÌ„ts confesse S. Austin to haue bene sent of God Gregory was mooued of godly instinction to send Austin to preach to the Angles Godwin in vita August Yt pleased God c. Apologie for the oath of allegeance Albeit Gregory sent Austâ—n and others as he said with deuine reuelation into England vnto King Ethelbert Kings Maiestie in his oration to the parle 19. Nouemb 1605. D. Couel defence of Hooker p. 77. Buny Treatises of Pacificat p. 109. Some in Peury Hooker yet c. Luther lib. cont Anabapt Fatemur in Papatu esse verum praedicandi officium VVe confesse that in the Popedom is the true office of preaching The lawfulnes also of Saint Austins sending must needs all such Protestants confesse as do deriue the authoritie of preaching in Luther and their first Preachers from the Church of Rome of whome wee shall speake in the second booke And also all such as do graunt 3. booke of Eccles of Polic p. 188 D. Baron his 4. sermons p. 448. Feild lib. 3. of Church p. 183. Fox Iuel Caluin 4. Iustit c. 17. paragr 49. VVhitak cont Dur. p. 397. Bel Suruey pag. 257. that the Church of Rome is a true Church of Christ or that Papists may be saued which commeth to one because none can be saued out of the true Church For if the Church of Rome be yet a true Church and can send preachers lawfully it can not be denyed but it had the same goodnes and power to send in Saint Gregory his tyme. And this also are they likly to grant who will needs haue S. Gregory and likwise the Church of Rome in his tyme to haue bene Protestant or at least Saint Gregory was a true and vertuous Bishop Finally they also must needes grant that Saint Austin was lawfully sent who say as D. Feild doth lib. 3. Of the Church cap. 6. 8. and others doe that before Luthers diuision their Church was all one the same Church with ours For suerly that Church alowed of Saint Austins mission And therfor if she had authoritie to approoue Saint Austins mission he was lawfully sent S. Austins mission proued by examples Rome 1000 years agoe vsed to send preachers into all the vvorld 4. Fourthly I prooue that Saint Austin was lawfully sent of Saint Gregory by examples For as Saint Laurence Saint Mellit and Saint Iustus fellowes and successors of Saint Austin write in their letters to the Bishops and Abbots of Scotland in Beda lib. 2. cap. 4. The accustomable manner of the Sea Apostolick was to send into all places of the world to preach the word of God And this custom of the Church of Rome sending preachers to all places of the world may be prooued by induction euer since Saint Peters tyme. S. ClemeÌ„t For Saint Clement 3. Pope after Saint Peter sent Saint Dennis into France as testifie Hilduinus in Areopagit and the French Chronicles Whervpon the French Bishops writing to Pope Leo anno 400. acknowledg the See of Rome fontem originem religionis suae Pope Eleutherius about the yeare 170 S. Eleutherius sent hither Fugatius and Damian as is before shewed S. Victor And Pope Victor his successor about the yeare 203. sent others into Scotland as witnesse Boethius libr. 6. Hist Scot. Genebr in Victor Baron and others About the yeare 255. S. Stephen Pope Stephen consecrated Saint Mellonus a Briton Bishop of Roâ—e and sent him thither to preach as testifie the Author of his life and Bale cent 1. cap. 31. In the yeare 432. saith Bale cent 1. cap. 43. died Saint Ninian who being a Briton as he saith there after Beda lib. 3. cap. 4. comming from Rome preached to the South Picts and conuerted them to Christianitie S. Celestin About the year 429. Pope Celestin sent hither Saint German and Lupus to confute and expell the Pelagians as testifieth Prosper in Chronic. Bale cent 1. cap. 45. Baron an 429. And the same Pope about the yeare 434. consecrated Palladius Bishop for Scotland and sent him thither as testifie Prosper Chron. Beda lib. 1. cap. 13. Baron an 429. Hunting lib. 1.
and others And about the same tyme also he sent S. Patrick to Irland as testifie Marianus in Chron. Cambd. in Hibernia Bale cent 1. cap. 49. where he saith that Saint Patrick preached sinceram Christi religionem And thus yow see how before S. Gregory Ancient Britons Scotts Picts and Irish receaued preachers frō Rome Popes sent preachers hither to all the ancient inhabitants of these two Ilands and that they receaued his Legats which Legats also for the most part were Britons Which declareth plainly what opinion those ancient Nations had of the Popes authoritie to send preachers hither 5. In like sorte after S. Gregories tyme the Pope sent preachers both hither and into other Contries For about the yeare 635. Pope Honorius sent hither Saint Birin P. Honorius who conuerted the West Contrie as Beda saith lib. 3. cap. 7. Godwin in vita Birini Bale cent 13. cap. 4. And cap. 5. he addeth that he sent also Saint Felix who conuerted the East-Angles In the yeare 668. P. Vitalian Pope Vitalian sent hither S. Theodore and Saint Adrian as writeth S. Beda lib. 4. cap. 1. Godwin in Theodor. Bale cent 13. cap. 6. and others About the yeare 690. Pope Sergius 1. P. Sergius sent S. Willebrord and other English Mōks to preach to the Frisons and Saxons as testifieth Marcellin in Sur. tom 2. Beda lib. 5. cap. 11. 12. Bale cent 1. pag. 78. cit About the yeare 719. Pope Gregory 2. sent Saint Boniface an English man called the Apostle of Germany P. Gregory .2 thither to preach as testifie Bale cent 1. pag. 79. and all German writers About the yeare 870. Pope Adrian 2. P. Adriā 2. sent Saint Cyrill and Methodius to preach to the Morauians and Slauonians Baron Martyrol 9. Martij Sigebert in Chron. About the yeare 970. Pope Iohn 14. inuited saith Bale cent 2. P. Iohn 14. cap. 30. the Kingdom of Polonie to Papisme and sent thither Cardinall Giles About the yeare 989. Pope Iohn 15. P. Iohn 15. sent S. Adilbert to preach to the Hungarians Bohemians About the yeare 1000. Saint Boniface was sent by the Pope to the Russians About the yeare 1145. Pope Eugen 3. sent Adrian an English man and afterward Pope P. Eugen. into Norway as Bale saith cent 2. pag. 178. About the yeare 1252. Pope Innocent 4. P. Innocent 4. sent the Franciscans and Dominicans vnto the King of Tartarie whome they conuerted and christened as writeth Bale cent 4. cap. 17. About the yeare 1494. Pope Alexander 6. sent Bucill and 11. P. Alexander 6. Monkes more into the West-Indies then newly discouered by the Spaniards And at the same tyme were Franciscans sent by the Pope into the East-Indies and since that Dominicans Iesuits and other religious men haue bene sent into diuers barbarous Prouinces of both Indies Africk and Brasile And in almost all these missions haue those which were sent by the Pope conuerted those Nations to whome they where sent God cooperating with them and confirming their words with miracles following are therfor termed the Apostles of those Contries And if this so long continuance of the Popes sending Preachers into all parts of the world and Gods meruailous and miraculous concurse with them by the conuersion of the Nations to which they were sent be not ynough to prooue that S. Gregory had sufficient authoritie to send Saint Austin hither I know not what authoritie can be sufficient CHAP. IX That Saint Austin was lawfully sent hither to preach S. Austins mission prooued by reason prooued by reason BY reason I will prooue it First Out of vvhat protest grant Bilson out of that which Protestants haue granted For It is well knowne saith B. Bilson de Obedien part 1. pag. 60. that the Pope was not onely Patriarch of the VVest parts but of the foure Patriarches which were the cheefe Bishops in Christendom in order and accompted the first And pag. 318. Patriarch of the VVest we grant he was The same in other termes confesfeth Iuell art 9. diuis 26. where he saith Iuell The Pope had in his prouince one great parte of Christendome Reinolds And Reynolds Confer pag. 541. where he calleth his diocese a Princely diocese and insinuateth it to contayne all the West Church the Popes Patriarchat lavvfull For the East he diuideth among the three other Patriarchs Likwise the graunt that he vsurped not his Patriarchat But saith Bilson pag. 60. cit it was giuen him by consent of men and pag. 319. it came by custom as the Councell of Nice witnesseth D. Doue of Recusancy p. 80. VVhat authoritie the Pope hath had ouer the Latin Church hath bene giuen him by human constitutions and generall consent of Princes and States Caluin lib. 4 Institut cap. 7. § 1 Decreto Nicenae Synodi primus inter Patriarchas locus tribuitur Romano Episcopo Finally they grant that the Popes Patriarchat ouer the West is not new Popes Patriarchat ancient but begun euen in the tyme of the primitiue Church For Feild lib. 3. of the Church cap. 1. saith In the tyme of the Nicen Councell and before as appeareth by the Acts of the Councell there was three principall Bishops or Patriarchs of the Christian world namely the Bishop of Rome of Alexandria of Antioch Thus breefly yow see the Popes Patriarchat ouer the West granted to be most ancient and lawfull Hence I argue thus A Patriarch hath authority to send preachers to all partes of his Patriarchie Ergo the Pope had authority to send preachers to England England euer vnder the Popes Patriarchat which is a parte of the West The Antecedent none can deny The Cōsequent notwithstanding Bilson lib. cit pag. 320. doth strangly deny But no maruell if strange and vnheard of shifts be found to maintaine falfe doctrine For saith he Pope Innocent 1. epist 91. inter epist Aug. confesseth he had no authoritie to call one poore Briton out of this Realme And the Britons would yeeld no subiection to Austin the Romish Legat. Therfor England was not within the compas of the Popes Patriarchat 2. But the first of these proofes is a manifest vntruth and the second a meere folly For vntrue is it that Saint Innocent confessed he had not authoritie to call one out of Britany For the Briton of whome he spake was Pelagius the heretick who at that tyme was not in Britany but in Palestine as testifyeth Saint Austin epist 32. writen the same yeare which was an 416. Nether had Pelagius bene in Britany long tyme before that For as Baron sheweth an 405. out of Saint Chrysostom and Isiodor Pelusiot He was brought vp in the East and after that liued as Saint Austin saith epist 95. longe tyme in Rome where being discouered he fled as Baron telleth an 412. into Sicilie and thence into Palestine where being by his hypocrisy and fraud absolued from heresie and finding fauor at the Bishop of
Hierusalem but contrariwise condemned by Pope Innocent and Zozimus he stayed and for any thing I finde ther dyed For if him self had brought his heresy into Britany Beda lib. 1. cap. 17. Would neuer haue ascribed the bringing of it to one Agricola long after And therfor I doubt of that which Bale cent 1. cap. 38. citeth out of Walden that Pelagius was à suis Britannis pulsus in exilium ob heresim vnles by driuing into banishment he ment keeping out of the Contrey as perhaps Pelagius was Besides Innocent saith not that he had not authoritie to call Pelagius wheresoeuer he were yea he insinuateth the cōtrary but that Pelagius if he were obstinat would not come at his call and that others that dwelt nerer to him myght do it more conueniently than he who dwelt so far of as Rome is from Palestine His words are these Qui Pelagius si confidit c. VVhich Pelagius if he trust and knowe that he deserueth not to be condemned of vs because he reiectets that which he taught he should not be sent for of vs but he himselfe should make haste that he may be absolued For if he think yet as he did when will he present himselfe to our iudgement vpon any letters whatsoeuer knowing that he shal be condemned And if he were to be sent for that might be better done of them who are nerer than so far of as we are But there shall want no care of him if he will be cured 3. Bilsons proofe out of the Britons deniall of subiection hath no more color or reason than a few rebells deniall of subiection hath to prooue a Prince to haue no authoritie ouer a parte of his Kingdome Cathol Britons euer tooke the Pope to be their superior For their Catholick Ancestors did euer acknowledg themselues vnder the Pope his iurisdiction as appeareth both by that which hath bene said before as also because the Archbishops of the Britons not long before Saint Austins comming were the Popes Legats as writeth Galfrid a man of good account among Protestants lib. 9. cap. 12. Dubritius saith he Primat of Britannie and Legat of the See Apostolick was famous with such great pietie And had Palls from Rome as is euident in the life of Saint Sampson Nether did the heretick Britons refuse to be subiect to Saint Austin because they thought Saint Gregorie to haue no authoritie to apoint an Archbishop ouer them for vndoubtedly they would haue alleadged this as a reason of their refusal if they had so thought it but onely because as Saint Beda reporteth lib 2. c. 2. VVhy the Britons refused to be vnder S. Austin they sayd with them selues If he would not so much as arise to vs If wee should subiect our selues to him he would despise vs. If he had risen to them they were determined to subiect them selues to him as Beda there saith which they neuer would haue done if they had doubted his authority insufficient Secondly I prooue it by reason grounded in scripture Secōd reason in proofe of S. Austins mission The authority which Christ left in his Church to preach to all Nations he gaue to euery Apostle as appeareth by his words Matth. 28. Docete omnes gentes Teach all Nations And Protestants who teach euery Apostle to haue bene head of the rest of the Church besids them selues do not deny Therfore this authority must remaine in some successor of one or other of those Apostles and must not be onely in the whole Church because it must descend to some such as Christ gaue it vnto Authoritie to send preachers to all nations must remaine in some one Bishop Besides if authority to send to all Nations were not in some one Bishop or other but in the whole Church onely when soeuer there were Preachers to be sent to Infidells ther ought to be a generall Councell called which were both absurd and was neuer practised in Gods Church But authority to preach or send preachers to England was more likly to be in Saint Gregory than any other Bishop For touching the Patriarchs or Bishops of the East it is a thing vnheard of that any of them should haue iurisdiction ouer England And as for the Bishops of France certain it is they neuer had any authority ouer England And the same I may say of Scotland Ireland Flanders Spaine and all other Contries The doubt onely may be of Britons because they once had authority ouer the Contry No Bishop could sēd preachers to Englād but the Pope which the English possessed But that could yeald them no spirituall authority ouer the English in Saint Austins tyme because nether was the English euer subiect to the Britons nor was ther in Saint Austins tyme any British Bishop aliue who had had any diocese within England Therfore they could at that tyme clayme no more authority to send Preachers into England than the Bishops of Wales can now Wherfore if this authority was then in any Bishop as needes it must be it was in the Bishop of Rome who euer since the primitiue tyme of the Church hath vsed to send preachers hither as is before shewed And if any require the Princes approbation for the lawfullnes of a Preachers mission this also S. Austin had as is euident by S. Beda l. 1. Protestāts confesse the Pope to haue bene the cheef B. of Christendom D. vvhitak c. 25. Besides Protestants confesse the Pope to haue bene alwaies the cheefe Patriarch Bishop of Christēdom Saith D. Whitaker lib. 6. cont Dur. p. 464. I will not deny that the Bishop of Rome was Primat of all Bishops And p. 148. Rome the Seat of the first Patriarch The See of Rome saith Caluin l. 4. c. 7. § 26. Caluin was in tymes past the cheefe of all Iuell art 4. diu 16. Iuel Of the Patriarches the Pope had the first place both in Councell and out of Councell And. 26. Of the Patriarchs the Bishop of Rome was euer the first And .32 Victor sayth that Rome is the cheefe or head ouer all others which of our parte for that tyme is not denyed Bishop Bilson pag. 60. Bilson saith it is well knowne that the Pope was the cheefe of the Patriarchs D. Reinolds Confer pag. 568. Among all the Apostolick Churches Reinolds the Roman for honor and credit had the chiefty And 554. Chrysostome and Basile gaue the Pope a supreheminence of authority pag. 368. Cyprian giueth a speciall title of honor and preheminence to the Church of Rome The Fathers apply the name of the Rock to the Bishop of Rome Finally Fox in his Acts pag. 18. saith that in Lyrinensis Pascasin Iustinian Athanasius Hierome Ambrose Austin Theodoret and Chrysost S. Peter with his successors is called Head of the Church Cheefe of Bishops Prince of the Apostles And the like confesse all other Protestants Therfor if authority of sending preachers remaine in any Bishop it is most lykly
to remaine in the Pope Third reason for proofe of S. Austins mission 4. Thirdly I argue thus Who hath authority to gouern the whole Church of God hath authority to send Preachers to all Nations But Saint Gregory had authority to gouern the whole Church Ergo he had authority to send Preachers c. The Maior needeth no proofe The Minor I prooue thus Saint Peter had authority to gouern the whole Church euen as it includeth the rest of the Apostles But Saint Gregory succeeded though not immediatly Saint Peter in that authority Protestant graunt euery Apostle to haue bene Head of the rest of the church Ergo That Saint Peter had authority ouer the whole Church besides the Apostles the Protestants do graunt For they teach that Christ made euery one of them Head and Gouernor of all the Church besides them selues D. Whitaker lib. 5. pag. 365. cont Dur. Quis Petrum c. VVho confesseth not that Peter was the foundation of the Church seeing that it is common to all the Apostles And lib. 9. pag. 745. Super Petrum c. Vpon Peter is the Church founded but not vpon him onely Et Petro totius c. And to Peter is the care of the whole Church committed but not to him onely Quia hoc commune c. Because this was common with the rest of the Apostles as the Scripture and Fathers most clearly testifie Declarat of discipl print at Geneua 154◠Christ cōmēded to Peter all his flock Behould how he confesseth that both Scripture and Fathers testifie and that most clearly that the care of the whole Church was committed to Peter D. Reynolds Confer pag. 32. As the name of foundation is giuen to the Apostles Apoc. 21. so the twelue foundations do prooue them twelue heads Ibid. All the Apostles were heads Item pag. 26. Christ promised to build his Church not vpon Peters doctrine onely but vpon his person in some sorte And pag. 28. Christs words to Peter import this sense Vpon thee I will build my Church And Bilson lib. of Obedience pag. 87. granteth The same saith Fulk Annotat. Mat. 16. Ioan. 1. that the Rock on which the Church is promised to be built Matth. 16. was Peters person and that the Church was built vpon him but not vpon him onely but the rest of the Apostles too And if passion did not blynd their eyes they would see that the Scripture and Fathers do as plainly testifie that Saint Peter was Head of the whole Church euen as it includeth the rest of the Apostles as they testifie that euery Apostle was Head of the rest of the Church beside themselues S. Peter as plainly ouer the Apostles as ouer the rest of Christiās For the places of Scripture out of which they do or can prooue that euery Apostle was head of all other Christians as yow may see in Whitaker loco cit pag. 147. and Reynolds loco cit is Matth. 28. where euery Apostle is bidden to teach all Nations and Ephes 2. where Christians are said to be founded vpon the Apostles And Apoc. 21. where the twelue Apostles are called the foundations of the Church by which places they do prooue and well that euery Apostle was made Head ouer euery Christian and the whole Church beside themselues because there is no exception made of any man whome they are not to feede nor of any Christian in the Church which they founded And therfore in the commission giuen by Christ to euery Apostle in the word Nations are included all other beside them selues And in the speech of the Apocalyps vnder the word Church are vnderstood all other Christians whatsoeuer And cōsequently euery Apostle is by the plain verdict of Scripture Preacher to all Nations and Founder of euery Christian beside them selues In which authority because their Apostleship did consist Hovv some Fathers say that others vvere equal in the Apostleship vvith S. Peter and therin all the Apostles were equall to S. Peter for euery one of them was as well sent to all Natiōs with authority to found Churches euery where as he was some Fathers say that other Apostles had parem potestatē with S. Peter as Anaclet dist 21. c. Cū in nouo Cypr. de vnit Eccl. Chrys in 1. Gal. that the Church is equaly foūded on all the Apostles because ouer the rest of the Church besides the Apostles euery one of them had equall authority with Peter the Church not including the Apostles was equaly foūded on euery one of them 5. But by the same maner and in the same euidency that Protestants do prooue that euery Apostle was Head ouer all the Church besides them selues do we prooue that Saint Peter was head ouer all the Church euen as it includeth the rest of the Apostles For as in their cōmission Teach all Nations and the other speech of them Foundations of the Church Proued by Scripture that S. Peters commission includeth the rest of the Apostles all are included beside them selues because none are excepted as they are by reasō of that relatiue opposition which is there found betwene Teachers Taught Founders and Founded therfor euery one of the Apostles being in this speech called a teacher foundatiō none of them in the same speech can be ment to be taught or founded him self So in like sort in S. Peters Commission Ioan 21. Feede my sheepe Luc. 22. Confirme thy brethren and in Christs words of him Mat. 16. Thou art Peter and vpon this Rock will I build my Church No one Apostle or other besides him self who alone is spoken to and is in them apointed Feeder and Confirmer and Foundation is any more excepted than any other Christian is excepted in the Commission of the Apostles in generall And therfore are they as well and as clearly included in his Cōmission vnder the name Sheepe Brethren Church as other Christians are included in theirs vnder the name of Nations and Church And therfor Saint Bernard said de Consider Nihil excipitur vbi nihil distinguitur There being no distinction in these words of Christ my Church my Sheepe thy Brethren made from the rest of the Apostles they are not excepted but included in them Wherfore if Protestants will here admit their commō rule of expounding one place of Scripture by an other they must confesse that Scripture as clearly maketh S. Peter Head of the Apostles as it maketh them Head of all other Christians Secondly prooued by confession of Protestāts Secondly I prooue by confession of Protestāts that Christ in his words My Church My Sheepe Thy Brethren spoken to Saint Peter included the rest of the Apostles For D. Reynolds Conferenc p. 385. saith that Christ by My Church Mat. 16. meant generally the Catholick Church all the chosen But the Apostles were chosen yea the chefest of them And p. 386. It is the Church of Gods elect and chosen which Christ doth call in this place Math 16. my
now we finde too true Queene Marie LIII AFter K. Henrie the eight succeeded in the yeare 1546. King Edward the sixt his sonne a child of nine yeares olde which childe wanting the vse of perfect reason and vnfit to gouern him self was the first Protestant Prince that euer was in England and turned the Roman religion which his Father had left though maimed in one principall point to open Protestancie Not for the miracles or rare vertues of the Preachers therof or their conuincing their aduersaries in disputation as King Ethelbert changed his Paganisme into the Roman religion as is before shewed but because the Lord Protector and his complices thought it most sutable to their humors and most fit for their aspiring pretences But how vnfortunat this exchange was not onely to the soules of this King and principall Actors therin but also to their liues and bodies yow may reade in Stow The ill end of the kringets in of Probestancie where yow shall see that the very same yeare 1548. that Proclamation was made for receauing in both Kindes the Lord Admirall a cheefe agent in the change of religion though brother to the Protector and Vnkle to the King was beheaded for a Traitor And the next yeare 1549. VVhen Proclamation was made against Masse sone after also was Proclamation made against the Protector him selfe the principall author of the change and he cast into the Tower And in the yeare 1552. when the newe seruice booke of Common prayer begun in Pauls the said Protector was beheaded And the next yeare the King died and the Duke of Northumberland an other principall actor in the change of religion though against his own conscience as he openly declared at his death was beheaded for treason and Cranmer and Ridley and other fauorers of that change were depriued of their Dignities and sone after burnt This was the rufull end of the first setters vp of Protestancie For maintenance wherof albeit a new Queene was proclaimed Nobles sworne and the strength of England gathered yet in short time almightie God ouerthrew it again without any bloodshed by one vertuous woman Q. Marie Protestancie ouerthrone by a vvoman vvithout any bloodshed Vertue of Q. Marie Author of danger positions l 2 cap. 14. Her Rom. Religion In the arraignment of F Garnat D Doue lib. of Recusancie vvil haue Bellarm. to be a Protest or at lest no perfect Papist who all the time of her life liued so chastly and religiously that all her enemies could not to this day fasten the least suspicion of vice vpon her And whome euen Protestants write to haue Bene of nature and disposition verie milde and pittifull VVhich argueth that they wel deserued the seueritie which shee shewed towards them And so earnest a Roman Catholick shee was as the Protestants write of her that there was Not these thousand yeares a more obedient daughter to the Church of Rome than she was VVherby yow may iugde of the impudencie of Doctor Reinolds who in his Confer pag. 583. denieth not onely all the former Princes but euen Queene Marie euer to haue alowed the Popes absolute spirituall supremacie or as he speaketh the Popes Monarchie but onely to haue granted him such a preheminence as the Duke of Venice hath in that state But with her in the yeare 1558. ended all the glorie of Catholick Princes of England Who except King Henrie 8. for a few yeares and King Edward 6. had continewed from the yeare 598. till the forsaid yeare 1558. the space almost of a thousand yeares And after rose a new kind of Protestancie differing from that of King Edward the childs time Not as I said before through any miracles or strange vertue of the Preachers therof or their ouercomming their aduersaries in Disputation but against the will of all the Bishops and a great parte of the Nobilitie by the counsel of meere Lay men and the authoritie of a woman who was induced to make this change not for zeale of religion which shee little regarded but to assure her state the more because shee feared if she acknowledged the authoritie of the Church of Rome her birth might be called in question But of the cause maner and meanes of erecting Protestancie we shall speake more in the second booke Epilogue HItherto gentle Reader thou hast heard 53. Princes of England successiuly beleeuing and professing the Rom. Catholick faith besides 70. and more others who reigned ouer certain partes of England whiles it was deuided into diuers Kingdoms whose names onely I will here set downe Kings of Kent 13. Ethelbert Edbald Ercombert Egbert Lotharius Edricus VVithâ—ed Edbert Edilbert Alriâ—us Edilbert-pren Cuthred and Baldred Kings of the East Saxons 9. Sebert Sigebert Sigher S. Sebba Sighard Senfred Offa Sclred Swithed Kings of Eastengland 13. to wit Redwald Carpwald S. Sigebert Egris Anna Ethelere Ethelwald Adulph Elwald Beorna Ethelred Saint Ethelbright S Edmund kings of middle England 17. Namely Peda Vulpher Ethelred Coenred Ceolred Ethelbald Bernred Offa Egfert Kenulph Saint Kenelm Ceolwulph Bernulph Ludecan VVithlof Bertulph Burdred Kings of the Northpart of England 18. Edwin Saint Oswald Oswin Oswi Egfrid Alfrid Ostred Kenred Ostrie Ceolwulph Egbert Ostwuld Mollo Alred Ethelbert Alswald Ostred Athelred and some kings also of the South Saxons Consider I pray thee now the number of these kings which is aboue 120 far aboue the smallest number of two Protestant Princes Consider their sex and age who almost all were men and of mature yeares VVheras of the Protestant Princes one was a childe the other a woman Consider their wisdome and valour in which they were inferior to no Princes in Christendome Consider their vertue which was so great as there are more Kings of Ingland Saints than of all Christendome besides Consider the end for which they first embraced the faith which was nether to enioy their lust nor to get any Church goods nor to assure their temporall state but to gaine heauen Consider the Counsellors whose aduise they followed herein were not ignorant and laye men but vertuous and learned Diuines Consider the motiues which drew them to the Catholick religion to witt rare vertue great learning admirable miracles of their first preachers Finally consider how long they continewed in their faith to wit almost a thousand yeares and how almost in euery Kings time here liued some notable men who with rare vertue and miracles haue confirmed their faith Consider I say all this and then iudge whither the Catholick religion of so many and so worthie Kings or the Protestant faith of one Child and one woman be more likely to be good and to come from God Can we thinke that so many Princes of mature yeares and iudgment should be blinde rather then one child a woman that these could see that in so few yeares which all they could not perceaue in a thousand That these two should hit vpoÌ„ Gods truth for temporall endes rather thaÌ„ they for spirituall That that should be
Luther was sent ordinarily by man some say that he was sent by his Magistrat and Prince the Elector of Saxonie 5 Sleid. Engl. lib. 1. fol. 10 saith the D. vvas at first displeased vvith Luther and fol. 22. the D. professeth not to montaine Luhers doctrin See fol 26 But this can not be First because Frederick then Elector at the first nether encouraged saith Fox pag. 771. nor supported Luther but often represented heauines and sorrow for his procedings Secondly because the Elector was a Romā Catholick when Luther begā a whil after How then cold he first send Luther to preach that doctrine which before Luther he nether beleued nor knew of Thirdly because power to preach is supernaturall and mere spirituall because it pertaineth to care of soules and their direction to a supernaturall end But the power of Magistrates is naturall ciuil and pertaineth to direction of men to their natural end as common to Heathen as to Christian Princes And who will say that Heathen can send men to preach and giue them care of soules Againe who can giue power to preach and administer the Sacraments may also himselfe preach and administer Sacraments for none can giue what he hath not himselfe But woemen may be Princes who yet can not preach Therfor Magistrats can giue no power to preach And this diuers learned Protest do grant For Bilson l. of obed approued by publik authority p. 296. plainly saith that their Bishops haue not their authority frō the Prince and that the Prince giueth then not Commission to preach but only liberty and permission Bilson And 303. The charge saith he which the Preachers and Bishops of England haue ouer their flock procedeth not from the Prince And p. 322. Princes haue no right to call or confirme preachers which he repeateth p. 323. And Fulke in 1. Cor. 14. Fulk The authority saith he of ciuil Magistrates doth giue Bihops nothing that is peculier to Ecclesiastical Ministers Finally howsoeuer soueraigne Princes cold send men to preach yet subiects as that Prince Elector was to the Emperor cold not against their soueraignes will send any And therefore Luther nether was nor cold be sent first to preach of Duke Frederik Luther not sent by anie Protestant Church 3. For this cause other say that Luther was sēt by his Church So Fulk in Ioan 10. But this is easily disproued by what hath bene shewed before cap. 1. by the Protestants confession of the nullity or at least inuisibility of their Church befor Luthers preaching For howsoeuer he might be confirmed of a Church which himselfe founded Ther must be a Protestant preacher befor ther be a Protest Church and no Church can send her first preacher yet cold he not be first sent to preach of a Church which before he preached was not at all or at least was not visible Wherfore I demand whē the people sent Luther to preach Protestancy whiles they were Rom. Catholick But that can not be for no man will send one to preach opposit doctrine to his Or after that Luther by his preaching had made them Protestants But then had he preached before he could be sent of them and they could not be his first senders 4. Others finding no Protestant people or persō who could send Luther to preach Protestancy before he preached it are faine to flie to their vtter enemies to wit the Roman Church and say that she first sent Luther So D. VVhitak cont Dur. pag. 820. Sutclif Answere to Except pag. 88. Feild l. 3. of the Church c. 6. 39. Fulk in Rome 10. and English Potestants commonly thought some of them be ashamed to affirme it in plaine termes Luther not sent of the Rom. Church Their only reason is because no other can be found to send Luther But if they meane of sending to preach Protestancie it is most false and incredible False because both P. Leo 10 and Emper. Charles 5. then spirituall temporall heads of the Rom. Catholicks forbad Luther to preach Protestancy and the one condemned him as an heretik for so doing the other outlaueth him And incredible it is that the Rome Church shold send a man to preach a religion so opposit to hers as Protestācy is this were for her to set one to cut her own threate And if they meane of sending to preach Papistrie that auaileth them nothing For I hope they wil not say that authority or Commission to preach one religiō is authority to preach the contrary or that the Roman Church when she gaue Luther authority to preach Papistry ment to giue him authority to preach Protestancy any more than Protest Bishops when they giue their Minister authority to preach Protestancy meane to giue thē authority to preach Brownisme or Anabaptisme Besids that the purer sort as our Ministers teach that Popish Priests haue no calling as you may see in Penry against some pag. 31. And in truth al Protestāts shold teach so if they would speak cōsequētly to their own doctrine VVhat Church can send men to preach Gods vvore is Gods Church For if she haue authority power to send men to preach the word of God then is she the Church of God for sure it is that God gaue this authority to no other cōpany but to his own Church only And Protest in going out of this Church impugning her wēt out of Gods Church impugne her Moreouer if the Ro. Church gaue Luther his authority to preach she also could take it away For as willet saith wel Synopsis p. 203. authority of preaching in Ministers may be restrained or suspēded by Church gouerners we see the practise herof towards the silēced Ministers By what authority then preached Luther after he was fordidden by the Rom Church Finally if Luther had his authority to preach frō the Rom. VVhat confusion vvill fall vpon Protest if they saie their first preachers vvere sent by the Rom. Church Church which in the opiniō of Protestāts is the whoare of Babilō the Church of Antich the Sinagog of Sathā Luther his Ministers must needs be miniōs of the Babiloniā whore officers of Antich Ministers of Sathan in their preaching execute the function which he whore Antichrist Sathan bestowed vpon them 5. Herupō others vtterly despairing to find out any cōpany or person to whome they might hansomly attribute the sendind of Luther fly to extraordinary sending by God alone saying that Luther their first preachers were sent only of God thervpon call thē Apostles or Euangelists So Cal. 4. instit c. 3. § 4. the sinod at Rochel An. 1607. art 32. others yea the Declaratiō of disciplin printed at Geneua 1580. pag. 139. saith plainly that in our dayes there was no place of ordinary calling therfore the Lord extraordinarily stirred vp as it were certain new Apostles to lightē the world again with the light of the Gospel Luther not sent extraordinarily
miracles For besides the testimony of the word of God which testified the miracles which we reade in scripture what waÌ„t they to be accounted true miracles that any other miracles had The Deedes were supernaturall The effect of them was supernaturall diuine vz the conuersion of Infidells The meanes of doing them holy to wit prayer to God The doers of them were Saints The testimonie of these Deedes are of many eye witnesses freinds and foes learned vnlearned holy and Wicked forrein and domesticall and coÌ„fessed of diuers which refuse S. Austins religion Than the which greater testimonie for miracles can not be required vnles we would haue God to speake from heauen And on the other side what prudent man is he that wil not iudg Luthers wonderments to be friuolous The things reported o him were naturall The testimonies for them are nether of eyewitnesses nor of enemies nor of Saints nor of great learned men nor are they confessed of any who refuse Luthers doctrine Yea they are denied by such as were both freinds and great scollers of Luthers Whie then should we beleeue them Nay whie should we not deny them CHAP. IX S. Austin and Luther weighed according to the Succession or continuance of their doctrine TRuly said Gamaliel Acts. 5. of the Christian religion then preached by the Apostles Si ex hominibus est consilium hoc aut opus dissoluetur Si vero ex Deo est noÌ„ poteritis dissoluere And in like sorte of hereticks said S. Paul 2. Timoth 3. Vltro non proficient And S. Austin in ps 57. compareth the Catholik faith to a Riuer which hauing a continuall spring euer floweth neuer waxeth drie heresie to a brooke rising vp on raine which while the raine falleth runneth boisterously and they who know not that it waÌ„teth a springe would iudg that it would last loÌ„ger than the quiet riuer See this proued l. 1. c. 14. seq ad fin l. 2. c. 1â— but as soone as it leaueth raining they see the water gon the brooke dryed Wherfor let vs see whither S. Aust or Luthers doctrin hath coÌ„tinewed longer in Engl. in their followers or rather we haue seene it alredy For. S. Aust hath had 69. successors in his Archbishoprick successiuly all of the same religion with him 53. kings of EnglaÌ„d besides diuers others as is before declared that when the Crown kingdome was twise violently taken from the Englishe-men by Danes Normans yet his faith was not taken from his successors Nor by so many so long desolations of the Danes many seuere lawes first by King Henrie 8. and then by Queene Elizabeth and so manie bitter torments hard banishmeÌ„ts streight confinments deep Dongeons could Iorns great â—ines Taxes and paymeÌ„ts bluddy deaths could it be rooted these thousand yeares oute of this land but that this day God be thancked S. Aust there are both noble ignoble clerks seculer religious men weemeÌ„ Children who not withstanding all lawes threats dangers will professe to hould the faith of their Apostle S Aust to agree with him in all points of religioÌ„ to honor that See from whence he came Much more vvold S. Austin haue forborne the Protest Church to refuse as he did to ioine in religioÌ„ with them who obserue not the maner as he said to the BritoÌ„s of the holy RomaÌ„ Apostolik Church In so much as not withstaÌ„ding all the lawes terrors ProclamatioÌ„s searches or paymeÌ„ts Torturs BanishmeÌ„ts executions which haue bene made these 50. yeares I B in his Taile of Tvvo leg Foxes c. 11 yet Ministers in their printed bookes dayly complaine of increase of Priests and Catholicks And one lately in his sermon at Pauls Crosse dedicated to the pretented Archb. of Canterbury and lyked of him saith pag. 79. Som. Collins that no bondage or hard measure can euer be thought able to suppresse or reclame vs. This this sheweth S. Austins worke to haue bene of God the water wherwith he watred the plants of his religion to haue an euerlasting flowing fountain from Heauen and the Church which he founded to be built vpon such a Rock as the gates of hel shall not preuail against it And that they which spurne against it do as S. Paule once did spurne against the pricke And on the other side Cranmer if he were as Fox saith a Lutheran in King Henries time it was but secretly And if he professed it in King Edwards time it was but for a verie short space And long since was there not one true Lutheran Protestant to be found in all England So soone was Luthers work dissolued so soone was his brooke growne drie And in steede of it runneth now Zuinglius or Caluins brooke which though it see me for the present to be ful and runne strongly yet if the Prince whose harte is in Gods hands would but ether disfancy it or at least withould his seuere haÌ„d from Catholicks yow should quickly see this ful brooke brought to a lowe ebbe and quickly dreaned and wax as dry as ether the brooke of Luther or the brookes of 300. Archereticks more wherof diuers haue runne far fuller and longer than ether Luthers or Caluins hath and now no signe of them is left Luther epist ad Albert Mogunt An 1525. forte doctrina mea iterum supprimetur yea scarce their names are knowne This Luther him selfe both forsawe and fourtould as is before declared l. 2. c. vlt. And Caluin also in his Preface before his Cathechisme in these wordes Of Posteritie I am so doutful as I dare scarce thinck therof For vnles God miraculously help from heauen me thinks I see extreme barbarousnes hang ouer the world And I pray God that a while hence our children feele not this to haue bene rather a true prophecie than a coniecture And if we mark we shall see that as Vipers broode killeth their Mother of whome they came So new haeresies destroy the ould from whence they sprange Thus the Puritan impugneth the Protestant and the Brownist vndermineth the Puritan Wherfor let all men that be careful of their saluation harken to S. Hieroms aduise saying to a Luciferian Haeretick I will tel thee my mind breefly and plainly That we should abide in that Church which founded of the Apostles contineweth to this daye For shall we doute saith S. Austin l. de vtil Cred. to put oure selues in the lap of the Church wich from the See Apoostolick by succession of Bishops in vaine Haereticks barking about yt hath gotten the hight of authoritie Epilog 1. THus we see most deerly beloued Contrimen that if we compare according to the true rules of prudence and wisdome the Roman Catholike Protest religion in their first founders here in our English Nation other for learning or vertue for missioÌ„ or orders for motiues to preache for vniuersalitie of religioÌ„ or confession of Aduersaries for miracles or succession and continuance the Catholik
all supernaturall illustration from God to discerne in all points which is the true religion But because it is able to discouer which is false Religion and amongst many religions it can iudge which is most likelie to be the true for albeit God hath not made his faith and religion euidentlie true S. Greg. hom 26. in Euang. because then as S. Gregorie saith our faith should haue no meritt Nay as Saint Thomas S. Thomas 2. 2. q. 1. â—rt 5. and the said S. Gregorie shew it should be no faith because faith as the Apostle defineth it is Argumentum non apparentium Hebr. 11. of thinges not seene Yet hath he made his faith and Religion euidently credible and worthie to be beleeued or as the Psalmist speaketh Psal. 92. Credibilia nimis for if both God and mans law iudge the testimonye of two or three such eye witnesses Gods religion evvidently credible as no iust exception can be taken against them to be euidentlie credible and worthie of belife euen in matters of life and death much more will they iudge the testimonie not of two Deuter. 17. but of twelue eye witnesses which as they say haue heard Math. 18. haue seene haue fullie perceaued with ther eyes and haue bene beholders their handes haue handled and fingers haue touched 1. Ioan. 1. 2. Pet. 1. Ioan. 20. and against whose fidelitie no iust exception can be made yea whose vertuous and vpright cariage in all other matters the world admired Eye vvitnesses and they many holie fortold by prophetie past and confirmed by present miracles and besides haue ther saying and testimonie contested by such wonderous facts as no mans witt can deuise how they should be done by any power of nature or arte but be true miracles wrought onelie by the diuine power of God who is aboue nature much more I say will the law of God and of man too if it proceede accordinge to it selfe iudge the testimonie of so many and so substantiall witnesses contested both by diuine propheties afore hand as is euident by the old law which that they feyued not nor Deuised themselues is manifest to the world by the attestation by their enemies the Iewes and by many wonderfull factes present and those facts so authentically recorded and regestred as it can not be doubted but they were done vnlesse against all sense and reason we will denie all recordes of time past and so wonderous and so far aboue the course and order of nature and arte as no man can iustlie thinke but they be true miracles and contestations from God himselfe And this is that kind of authoritie wherof S. Austin speaketh when he saith Lib. de vtil Cred. cap. 16. that if God haue any care of mankind he hath vndoubtedlie appointed in earth some kind of authoritie vpon which we relyinge may as it were by some steppes mount vp to God And no maruell for sith we haue no meanes to be certayne of a thinge but by euidencie of the truth or by sufficient authority and that we cannot haue euidencie of the true way to heauen because it is as supernaturall as the end it selfe and therfor as well out of the reach of our vnderstanding as other supernaturall thinges are vnlesse god had prouided some certayne authoritye wherby we might be assured of that way we could neuer be certayne therof but euer either erringe or doubtful But god hauinge left such sufficient authoritye as he hath to shew vs the way to heauen hath made it therby euidentlie credible and worthie to be beleued and far more certayne to vs then is they way to a traueller in a strainge countrie by the testimonie of those that dwell in the countrie 5. And on the other side as he hath endewed our will with a naturall taste and relishe of vertue wherby of nature we abhorre all vice and loue vertue So also hath he infused into our vnderstandinges a proportionable and correspondent light and naturall insight of truth which sheweth vnto the will which is indeed vice which vertue This light cheiflye coÌ„sisteth in certaine generall principles of vertue which God hath giuen to our vnderstandinge as it were rules and squares to direct it selfe in particular actions by meanes of which it is assured that what is agreable to them is true and vertuous and what disagreable false and naught and what seemeth to be most sutable to them most likelie to be true and good Of these kind of principles for choyce of religion one is that principle which S. Paule mentioneth Hebr. cap. 11. That god is rewarder of them that serue him And that which the Psalmist mentioneth that Lex Domini est immaculata Psalm 18. condemninge no vertue nor admittinge anie vice but contrarywise most exhortinge to vertue and deterringe from vice That onelie Gods religion can be confirmed with true miracles That his Religion hath preachers lawfully sent by him and the like And what religion we see clearlie to be contrarie to these principles we may be sure cometh not from God And contrarie wise amongst all religions what we see most agreable to them that we may thinke most likelie to be Gods Religion As what religion we finde amongst all to be most immaculate from vice and most vrginge to vertue whose Preachers we see to shew best warrant for their coÌ„mission from God to preach it and to bringe best proofes of Gods miracles to testifie it that we may be full assured is most likelie to be Gods religion For if all reason iudge him to be the most likelie to be the true Embassadour froÌ„ a Prince who bringeth the best assurance and letters of Commission from that Prince and consequently that which he deliuereth to be the Prince his message rather than any other what reason what wisdome what sense can ther be to tinke but that is most likely to be Gods message meaning which being in it selfe voyd of vice is deliuered by those who shew better proofes of ther sendinge and testimonies of ther doctrine then any others And heervpon it comes to passe that whensoeuer Gods true religion came in question with heresie before men addicted to neyther but guided onely by the rules of reason and naturall insight of religion giuen to them by God it was allwayes iudged more likely to be Gods truth then heresie When in the tyme of the old law the Samaritanes contended with the Iewes for the truth of religion before the King of Egypt the King hauinge heard the reasons and proofes on both parties gaue sentence for the Iewes Ioseph 18. Antiq. And in the tyme of the new law when Manes the hereticke contended with Archilaus a Catholicke Bishop before Heathen Philosophers Hieron in Archlaâ— Epiphan haer 66. Cyril Cateches 6. iudgment was pronounced against the Hereticke Yea generally all sects as Iewes Turkes Heretickes in iudgment preferre the Catholicke Christian religion before all other religions besides ther owne
from his Clergie but followed that trade and forme of liuing which was vsed in the primitiue Church among the Fathers among whome there was none that said that to be his owne which he possessed but all things were comon 2 And as for worldly pleasur what should moue Saint Austin think we to leaue his natiue Contry Nor pleasure and to seeke pleasure in a strange Contry where he knoweth nether place person nor language What pleasure should moue an Italian to chāge Italy for England Rome for Canterbury especially when our Contry as then it was was sauage and barbarous What pleasure can we imagin can moue a Christian to goe to preach Christs faith among barbarous infidells Or what pleasure did Saint Austin seeke here who with his fellowes liued here so Angel like that as Saint Beda writteth lib. 1. cap. 26. our Nation maruailed much at their simplicity of their innocent liuing and our King was then much delighted with the puritie of their life and the example of their godly conuersation And being Archbishop yet left not his religious life and as is before shewed tooke exceeding paines in teaching and baptizing our Nation and wonderfully labored to conuert the Britons also Who as is before said went still on foote and for the most part barefoote and had his knees hard like the knees of a camell by continuall prayer Motiues of S. Austins preaching Wherfore no human motiue but the diuine motiues of obedience to his Maister and lawfull Bishop the great Saint and glorious Doctor of Gods Church Saint Gregory Obediēce who sent him and commanded him to come hither to preach And of Charitie Charitie to saue our Nations soules by bringing them out of heathenish infidelitie to the faith of Christ Gods glorie And glorie of God were the incitements motiues and causes of Saint Austins comming hither and preaching that religion which he did And this is manifest both by the testimonies of Catholick Writers and confessions of Protestants which we cited before touching Saint Austins holines and shall alleadge in this next Chapter where we shall prooue that this great Clerck and holy man Saint Austin moued by these saintly motiues to preach to our Nation was also lawfully sent therto with sufficient authoritie and commission CHAPT VIII That Saint Austin was lawfully sent hither to preach prooued by diuers authorities and confession of Protestants TWO things ther are required to euery lawfull Pastor to wit both right Orders and lawfull Commission to administer the Sacraments and Word of God And albeit by order of doctrine wee should speake first of Saint Austins orders yet because his Commission being cleared his orders will easely appeare to be good I will speake first of his Cōmission where with he was sent to preach And that he was sent of Saint Gregory wee need not prooue For as Sutclif saith in his Subuersion cap. 3. It is not denied that Gregory sent Austin The onely difficulty can be whether he were lawfully sent and by sufficient authoritie or no. Hovv manie vvayes S Austins mission is prooued But that he was lawfully sent to preach I will prooue first by sacred testimony from Heauen Secondly by authority of Catholicks Thirdly by confession of Protestants Fourthly by examples and lastly by reason The testimony from Heauen is of Saint Peter By S Peters testimonie from heauen who appearing in a vision to Saint Laurence successor of Saint Austin when he vpon the reuolt of our Contrie to Paganisme intended to abandon the Land scourged him saith Saint Beda lib. 2. cap. 6. with sharp stripes a great while in the close night and asked why he would forsake the flock which he him self had committed vnto him Behould Saint Peter from Heauen testifieth that he had cōmitted English men to the teaching of Saint Laurence one of Saint Austins fellow labourers whome Saint Austin him self appointed consecrated for his successor And when Saint Laurence awaked saith Godwin he found it more than a dreame for all his body was gore blood VVherfore going immediatly to the King Edbald he shewed him his woundes and together related to him the occasion of them which strook such a terror into the King as by and by he renounced his Idolls and caused him self to be baptized The apparition of S Peter to be true Now that this apparition to S. Laurence was no dreame or illusion appeareth many wayes First by the reall wounds which both Saint Laurence felt and the King sawe Secondly by the authority of Saint Laurēce who being so holy a man would neuer auouch an idle dreame or illusion for a certain vision Thirdly by the beleefe giuen therto by King Edbald and his people who doubtles examined it throughly before they would vpon the credit therof forsake their Idolls Fourthly by the heauenly effect which it wrought which was the recalling of our Contry from Paganisme to Christianity to which ende the Diuell would neuer cooperat any way Fifthly by the authority of S. Beda and our best Chroniclers Malmesbury lib. 1. Reg lib. 2. Pont. Huntington lib. 3. Marianus an 617. Westmon anno 616. ibidem Florent and others who haue credited and recorded it as a true vision Protestāts confesse S. Peters apparition Lastly by the confession of diuers Protestants as Godwin in the life of Saint Laurence and Holinshed in the life of King Edbald And surly who well considereth it can not but account it a singuler fauor of God and honor to our Contrie that first in the Britons tyme it should receaue the faith of Christ by the preaching of S. Peter S. Peters care of this Coūtrie by whose month as he saith Acts 15. From ancient tyme God hath made choice that Gentils should heare the VVord of God and beleeue And afterward in our English Ancestors tyme should recouer the same faith againe by the meanes of Saint Gregory one of the gloriousest successors of Saint Peter that euer was and mooued therto by him from Heauen Which amongst other things declareth that to be true which the same Saint Peter said to Saint Brithwald Ealred in vit S. Edvvardi Sur. tom 1. Regnum Anglorum regnum Dei est The Kingdom of England is the Kingdom of God 2. As for the authoritie of Catholicks S. Austins mission proued by authoritie of Catholicks S. Gregorie the first place is due to Saint Gregory who writing to Eulogius Patriarch of Alexandria lib. 7. epist 30. saith VVhiles the English Nation abiding in a corner of the world remained hitherto in infidelity in the worship of wood and stones by the help of your prayers it seemed good to me God being the Author to send a Monke of my Monastery thither to preach Loe he ascribeth the sending of S. Austin to God as Author and to holy mens prayers as helpes therunto And againe writing to Saint Austins company in Beda lib. 1. c. 23. saith Let nether the trauaill
spirituall matters should be head of the Sinagogue as in plaine termes confesse Caluin lib. 4. Instit c. 6. § 2. Whitaker cont Dur. p. 151. Reinolds Conferen pag. 204. 205. And his authoritie descended to his successors so long as the Synagogue continued Wherfore wel said the Archbishop of Canterbury Suruey cap. 8. VVe must not dreame that when the Apostles S. Peter died the authoritie which was giuen to them ceased no more than we may that the authority of Aaron and his naturall sonnes expired and ended with them But the gouernment of the Synagogue was but a figure of the gouernment of the Church For as Saint Paul saith Omnia in figura contingebant illis Therfore c. Who will see more of this matter may read Stapleton contr 3. q. 2. That the Pope is Successor to S. Peter 8. Onely this remaineth that wee proue that the Bishop of Rome consequently Saint Gregory was successor to Saint Peter in this authority Which I proue First because no other Bishop euer claimed it For albeit the Patriarch of Constantinople in Saint Gregoryes tyme claimed to be vniuersall Patriarch that is as Saint Gregory vnderstood him to be the onely proper and formall Bishop as shall be more declared hereafter yet he acknowledged him self vnder the Pope as Saint Gregory him self withall witnesseth in these wordes lib. 7. epist 63. De Constant sede quis dubitet eam Sedi Apostolicae esse subiectam c. VVho doubted but the See of Constāt is subiect to the See Apostolick of Rome which both the most religious Lord the Emperor and our Eusebius religious brother Bishop of the same Citty do dayly professe Where by the way I note that Eusebius is not the name of the Patriarch of Constantinople at that tyme but a sirname giuen vnto him for his great externall acts of religion who also was for his abstinence named Ieiunator that is Faster Secondly because the Bishops of Rome haue alwayes challenged and often practised the same authority The Church of Rome saith Fox Act. lib. 1. pag. 1. in all these ages aboue specified from the Apostles that challanged to it selfe the title and ringleading of the whole Vniuersall Church on earth by whose direction all other Churches haue bene gouerned And pag. 18. VVhat so euer was done in other places commonly the maner was to write to the Roman Bishop for his approbation The testimony of the Roman Bishop was sometymes wont to be desired in those dayes of Pope Iulius for admitting Bishops in other Churches wherof we haue examples in Socrates lib. 4. c. 37. VVhen Bishops of any other Prouinces were at any dissention they appealled to the Bishop of Rome Doct. Reinolds Confer pag. 457. Popes of the second 300. yeares after Christ claimed some soueraignty ouer Bishops pag. 383. Zozimus Boniface Celestin did vsurp saith he ouer the Churches of Africk whiles Austin was aliue pag. 544. They would haue Bishops and elders appealle to Rome And. pag. 550. Popes namly Innocent Leo Gelas Vigil Greg. taught that the Fathers by the sentence of God decreed that whatsoeuer was done in Prouinces far of should not be concluded before it came to the notice of the See of Rome And this they say all Churches tooke their beginning from the Roman that all Bishops had their honor from Peter And yet him selfe saith pag. 545. that Pope Innocent was learned and Catholick And pag. 540. That S. Austin alleadgeth his authority against hereticks And that in those times Popes were learned and Catholicks pag. 552. 554. 555. and sued vnto by S. Basil S. Chrisostom and S. Augustin and the African Bishops sought vnto them for their aduise and counsell for their authoritie and credit Of such acount were those Popes that claymed the supremacie euen amongst the cheefe Doctors of the Church Doct. Whitak lib. 7. cont Dur. pag. 480. saith that Pope Victor practised authoritie ouer externe Churches who was not long after S. Peter and by the iudgment of Protestants a godly martyr Wicklif in Fox pag. 445. confesseth the Bishop of Rome to be Christs Vicar on earth And Luther for some yeares after he began Protestancy confessed the same as yow may see lib. de Captiu Babyl in initio and in Fox pag. 774. Edit 1596. 9. Thirdly I prooue it Third reason that the Pope succeded Peter in his authority because the Pope is successor to Saint Peter in his Bishoprick therfore he is more like to haue his authority than any other That the ancient Fathers say that Saint Peter was Bishop of Rome Protestants nether do nor can deny And therfore I will for breuity omitt their testimonies and content my self with these mens confessions The learned and ancient Fathers saith Bilson lib. of Obedience pag. 143. call the Bishops of Rome Peters successors pag. 380. Saint Peter founder of Saint Leo his Church The Fathers say writeth Reinolds pag. 218. 219 Peter was Bishop of Rome and he nameth Hierom Euseb Irenaeus Bishop Cooper in Chron. Linus first Bishop of Rome after Peter But saith Reinol they meant improperly And why so Because saith he Peter being Apostle could not be Bishop of one Cyttie VVhē the Fathers call Peter Bishop of Rome they meane properly Secōdly because Irenaeus lib. 3. c. 3. nameth Linus first Bishop of Rome and Eusebius in Chron. calleth Euodius first Bishop of Antioch which could not be if Peter had bene a proper Bishop But against these cauils I oppose the propriety of the word Bishop which no Father or ancient writer hath signified that he vsed improperly when he called S. Peter Bishop And all words especially in histories are to be taken properly when the Authors declare not the contrary els we should neuer be sure how we should vnderstād the writer Secōdly they say that S. Peter was first B. of Rome Negare non potes saith Optatus l. 2. writing against hereticks Thou canst not deny that thou knowest that to Peter first was an Episcopal Chaire set in Rome in which first sate Peter to whome succeded Linus Loe how certain was it thē that the very hereticks could not deny but they knew it to be so Wherfor I ask when the Fathers sayd Peter was first Bishop how they vsed the word Bishop If improperly then they meant so of Linus If properly thē we haue our purpose Thirdly in reckoning of the Catalogue of the Bishops of Rome they alwaies name Peter first Iren l. 3. c. 3. Euseb Chron. Epiph. haer 27. Hier. in Clemente Optatus l. 2. Aug. ep 165. But what should he do in the Catalogue of proper Bishops if he were none him self Besides they reckon him first Bishop of Rome as they reckon Mark first B. of Alexandria but Mark was a proper Bishop Fourthly they call the See of Rome the seat or chaire of Peter S. Cyprian lib. 1. Epist 3. lib. 4. epist 2. S. Hierom in Pet. ep ad Damasum Aug. lib. 2. cont Petil cap. 51. Sozom. lib. 1. c. 14.
Ethelvverd After S. Beda liued Ethelwerd who lib. 2. cap. 1. writeth That by the prayers of S. Austin Bishop our Sauiour Iesus Christ sheweth innumerable miracles to his faithful at whose Tombe vnto this day no small miracles are wrought Malmesb. Huntingt vvestmon Capgraue To these witnesses we may ad Malmsb lib. 1. Pont. Hunting l. 3. westmō an 603. and Capgraue also who in the life of S. Austin writeth That there were none or few in S. Austins company who had not the gift of curing that they lightned the darknes of the heathens no lesse by miracles than by preaching And he addeth that S. Austin cured all the weak and sick that were brought vnto him or visited of him Protestāts confesse S. Austins miracles 4. Thirdly amongst protestants Fox lib. 2. pag. 116. writeth that when the King had wel considered the honest conuersation of their Austin and his fellowes life Fox and mooued by the miracles wrought through Gods hand by them and in the margent putteth this note Miracles vvrought by God for the conuersion of this land he heard than more gladly pag. 118. he mentioneth S. Gregories letter testifying Saint Austins miracles and pag. 119. he saith that Beda Cestrensis Huntington Iornalensis and Fabia testifie the forsaid miracle of the blind man Godvvin Godwin in the life of S. Dauid I doubt not but God affoarded many miracles to the first infancie of our Church Nether therfor would I be to peremptory in derogating to much from such reports as we see no reason why they may not be true And in the life of S. Austin Austin wrought a miracle by healing a blind man for confirmation of his doctrine Holinshed in Descript Brit. King Ethelbert was persuaded by the good example of S. Austin and his company and for many miracles shevved to be baptized And pag. 602. Austin to proue his opinion good vvrought a miracle by restoring to sight one of the Saxon Nation that vvas blinde And the same miracle acknowledgeth Stow Chron. pag. 66. and of forrein Protestants Hemingius in exposit psal 84. parte 1. cap. 6. Stovv Hemingius 5. Concerning the witnesses which I haue produced to testifie that S. Austin wrought these things which wee call miracles The qualities of the sayd vvitnesses for S. Austins miracles I would haue the Reader to consider first that some of them were then liuing as S. Greg. the Britons and Authors of the Epitaph Others liued after as the rest Secondly some were forrein as S. Greg. others Domestical in England Thirdly some are publick as the Epitaph others priuat Fourtly some were enemyes to S. Austin as the Britons the others freinds Fiftly some were great Clercks as S. Greg. S. Beda and some of the Britons who by their learning could iudg of the miracles others of lesse account Sixtly some were great Saints as S. Greg. and S. Beda were who would not deliuer an vntruth or vncertain fables for true and certain miracles others of meaner qualities Seuenthly some were eye witnesses as the Britons and they enemyes too who would finde what falt they could and the authors of the Epitaph others by report Lastly some are Catholicks some Protestants And what greater variety of testimonies or better qualified witnesses would we aske to beleeue a thing than these be 6. This great weight and varietie of witnesses we haue to beleeue that S. Austin did these things which are accounted miracles No author before our Daies nor reason against S. Austins miracles wether they be true or false which we shall see anon And to the contrary ther is no Author forrain or Domestical eye witnesse or other freind or foe Catholick or Protestant before our daies nor any reason at all besides that which Fulk Anotat in Io. 14. giueth against S. Austins miracles Se more of this in the preface to the Reader sup and Fox lib. 2. pag. 122. against other miracles vz. That they are not in scripture therfor they are not bound to beleeue them As if God were bound to write all the miracles which he worketh or we not bound to beleeue with human faith of which alone we speak in this matter that which is auouched by so sufficient human authoritie vve bound to belevve vvith humane faith vvhat is deleuered vvith sufficient authoritie as we can take no iust exception against it either for skil to know the truth or for will to speake it If not then farwel all human beleefe which can require no more than so fufficient human authoritie Inconueniences of not belevving humane authoritie farwel all human authoritie which can affoard no greater certaintie farwel all human conuersation which cannot stand without the beleefe of such authoritie and let vs beleeve nothing but what God hath written or our selues haue seene Let vs not beleeue any Records or Histories of times past See S. Aust lib. de vtil cred cap. 12. no that euer there was such a man as S. Austin And for times present let vs beleeue no Iurie nothing done in far Contries nothing done out of our presence no not that such were our parents because none of these are written in Gods word but are deliuered to vs by human authoritie to which as they say we are not bound to giue credit Thus yow see to what inconueniences this kind of sensles reason would lead vs if we should follow it in other lyke matters But besides it is fond in it selfe for it is taken from negatiue authoritie which kind of argument saith Iuel Art 2. Diu. 13. Vnles it be in consideration of some other circumstance is so simple as that a verie child may soone answer it And iustly Negatiue authoritie no authoritie for negatiue authoritie is no authoritie and silence no witnesse Whervpon the law saith Qui mutum exhibet nihil exhibet especially when the silence is of such which had no cause to speake of the matter as the scripture had none to fortel S. Austins miracles And therfor to argue from such negatiue authoritie is to argue from noe authoritie and to seeme to vse reason when indeed ther is none For who would suffer a Malefactor against whome many honest men haue deposed to clear him selfe because diuers standers by say no thing against him Would their silence which in any mans iudgment maketh no more for him than against him be preferred before the depositions of diuers witnesses omni exceptione maiores And so besids that the scripture was written many hunderd yeares before S. Austin was borne and therfor could not speak of his miracles but by prophecie the silence therof in his miracles maketh no more against them than for them For as it affirmeth them not so nether doth it denie them And therfor as Fulk argueth The scripture affirmeth not S. Austins miracles therfor they were not An other might with as good reason say The scripture denieth them not therfor they were But leaueth them
from S. Greg. and telleth the tyme when it began generally to be receaued in all Churches To wit about 900. yeares agoe Protestāts confesse S. Greg. to haue bene a Papist 6. Lastly I will proue S. Greg. to haue bene a Roman Catholick by the open confession of our Aduersaries Fulk in Apoc. 6. saith Greg. was superstitious in reliques And 2. Thessal 2. Greg. was a great worker and furtherer of the See of Antichrist Fulk and of the mystery of iniquitie Io. 21. Gregorie gathered some thing for Peters Primacie Ib. VVe go not about to clear Gregorie from all vsurpation of Iurisdiction more than to his See appertained He thought to highly of his See And Math. 4. Gregorie alowed of Images Hebr. 11. Allowed Images to be in Churches Acts. 17. Greg. alowed Images to be lay mens bookes Math. 16. and 1 Cor. 3. Gregorie granteth Purgatorie Sutclif Sutclif Subuers cap. 4. Greg. vsed litanies allowed Purgatorie esteemed much reliques of Saintes Whitak cont Dur. pag. 480. Greg. Purgatorium vt certum dogma tradidit VVhitaker Fulk 1. Timoth. 4. Gregorie indeed willeth holy water to be made and to he sprinkled in the Idols Temples Altars to be built and reliques to be layd vp Gregorie indeede did send many superstitious tokens as a littel Key from of S. Peter for his blessing Math. 16. Greg. fauoreth the supremacy of S. Peter Bale Cent. 1. cap. 68. Greg. burdened the Church and Religion of God more then all Bale with more than Iewish Ceremonies He ordered the rites of Masse commanded Masses to be said ouer the Dead bodies of the Apostles S. Greg. described to haue bene a profest Papist deuised Letanies and Procession permitted the Image of the blessed Virgin to be caried about confirmed Pilgrimage to Images by Indulgences for the peoples deuotion he was a Maintainer of Pardons S. Greg. granted indulgences granted Indulgences to those that visit Churches on certain dayes made four bookes of Dialogues for strengthning Purgatorie Admitted adoration of the Crosse and Masses for the dead Called the English men to Romish rites by Austin the Monk And much more there And cap. 70. Gregorie brought in Ceremonies Procession Suffrages adoration Masses trust of mens works Item After Greg. tyme puritie of doctrine decreased the Inuocation of dead Saints together with sale of Masses increased and the Mysterie of the Eucharist began to be offered for the dead Bishops also from the doctrine of faith fled to trust to mens works and human satisfactions which saith he is manifest of Gregorie Item Greg. sent Austin to the English men that he might bring in not Christ but the Roman Religion stuffed with the commandements and traditions of men And finally cap. 71. he saith in plain termes that Greg. brought Papistrie into England Also Doct. Humfrey Iesuitismi part 2. rat 5. pag. 626. 627. Greg. and Austin brought into the Church a burden of Ceremonies Humfrey The Bishops Pal to vse onely at Masse Purgatorie Oblation of the holsom host prayers for the dead Reliques Transubstantiation Transubstātiation new halowing of Churches Of all which what other proceeded but that Indulgences Monkerie Poperie and the rest of the Masse of Popish superstition should be builded thervpon Ansvver to the Examinat printed at Geneua 1566. pag. 45. And all these things did Austin a great Monk being taught of Gregorie a monk bring into England Who will see more of S. Greg. confessed Papisme by Protestants may read Osiander cent 6. pag. 288. But what we haue cited out of English Protestants will suffice I hope to perswade any in different man that S. Greg. was a Papist Who will see more out of S. Greg. himself may read lib. 7. epist 53. and 109. lib. 9. epist 71. lib. 12. cap. vlt. lib. 1. epist 25. 33. lib. 8. epist 22. CHAP. XV. That Saint Austin and his fellowes were Roman Catholicks proued by their own deedes and Doctrine 1. FIrst Saint Austin was a Benedictin Monk Ansvv to D. Bish. pag. 197. or as Doctor Abbots calleth him of the colour of his habit a black Monk Which kind of Monks Bale cent 13. cap. 4. accounteth one of the hornes of the beast so he termeth the Pope And cent 1. cap. 100. saith they filled all with superstition and Idolatry And Fox lib. 3. pag. 153. condemneth these kinde of Monks as superstitious tyed to a prescript forme of dyet apparrel and other things and forbidden to marry Secondly he was a Romish Priest and Romish Archbishop as Doct. Abbots calleth him pag. 198. And Romish Legat as Bilson termeth him lib. de Obed. pag. 114. And what masse or seruice of God a Romish Priest vseth euery one knoweth Thirdly when he and his fellowes came into England they came as S. Beda lib. 1. cap. 25. and all other writers agree carrying before them in place of a banner a Crosse of siluer and the Image of our Sauiour painted in a table and singing the Letanies Which Letanies saith Bale Cent 1 pag. 62. were supersticious Fox lib. 2. pag. 116. saith they went in Procession Beda lib. 2. cap. 26. In Canterburie they resorted to an ancient Church built in the honor of S. Martin made while the Romans yet dwelled in England and began there first to say seruice say Masse pray preach and Christen cap. 27. Saint Austin was made Archbishop by the authoritie of Pope Greg. or as S. Beda speaketh of at the commandement of S. Gregorie He enquireth of Gregorie how offerings at the Altar should be distributed what Ceremonies he should vse at Masse and the like cap. 29. He receaued from Gregorie all such things as were necessarie for the furniture and ministrie of the Church As holy vessels Altar clothes Ornaments for Churches apparrel for Preists and Clergie and a Pal to were onely when he sayd Masse authoritie to institute 12. Bishops vnder him and 12. vnder a Bishop of York and superioritie ouer all the Priests of Britanie cap. 30. S. Austin is apointed by Gregorie not to pul downe the Temples of Idols Holie vvater but to make holy water and sprinkle about the same Temples to build Altars and place reliques in them cap. 33. Saint Austin builded a Monasterie in which King Ethelbert through his aduise built a nevv Church in the honor of S. Peter and Paul lib. 2. cap. 2. Saint Austin exacted of the Britons to celebrat Easter and administer baptisme after the maner of the holy Roman Church And cap. 35. Beda speaking of the Church of the Austins in Canterbury saith This Church hath almost in the midst of it an Altar dedicated in the honor of S. Greg. Pope on the vvich Altar euery Saterday their memories are solemly celebrated by the Priest of that place cap. 4. S. Paulin vsed an Altar of stone And cap. 20. a great goulden Crosse and a goulden Chalice consecrated for the ministrie of the Altar 2. Besides Pope Boniface 3. was by the Emperor Phocas
same hath Stow pag. 244. and pag. 324. A magnifical and faithful man who as long as he liued kept King Iohn from mischeefe and miserie He was saith Godwin an excellent and memorable man a bridle vnto the King and an obstacle of tyrany the peace and comfort of the people And lastly a notable refuge both of high and lowe against all manner of iniurie and oppression faithful and loyal to his Prince louing and very careful of his Contrie in which he caused many excellent lawes to be established King Richard ceur de Lion had experience of his great wisdom and other manifould vertues Nether was ther euer Clergie man ether befor or after him of so great power neuer any man vsed his authoritie more moderatly His Rom. Religion And as for the religion of this worthie Prelat it is manifest For as Godwin testifieth he founded a monasterie for his owne soules health and for the soules of his Father and mother as him self speaketh in the foundation and an other of Cistercian Monkes After his election professed him selfe a Monke had a Pal from the Pope and was his Legat. Pope Celestin the third in Houeden pag. 763. praiseth him exceedingly and maketh him his Legat at the request as he saith of King Richard and all his Suffragans and testifieth that of Huberts deserts vertue wisdome and learning the vniuersal Church reioyceth And pag. 755. Houeden writeth that this Archbishop held a Councel wherin he apointed diuers things concerning Masse and Priests espetially that they should not keepe women in their houses Priests forbidden to keep vvomen Stephen Langton Archbishop XLIII 12. THe 43. Archbishop was Stephen Langton an 1207. and died an 1228. He was saith Westmon an 1207. A man of deepe iudgment Singuler learning and vvorthines of Archb. Stephen of comely personage fine behauior fit and sufficient as much at lyeth in a man to gouern the whole Church Paris in his Hist pag. 297. addeth that there was none greater nor equal to him for maners and learning in the Court of Rome Godwin saith he was a maÌ„ in regard of many excellent gifts both of mind and bodie very fit for the place brought vp in the Vniuersitie of Paris and greatly esteemed by the King and all the nobilitie of France for his singuler and rare learning made Chancellor of Paris was admirablie learned and writ many notable bookes He deuided the Bible into Chapters in such sort as we now account them VVho built the Archb. palace in Canterb. and built in a maner all the Archbishops Palace at Canterburie The like commendations of learning yeldeth Bale vnto him Cent. 3. cap. 87. As for His Roman religion there can be no doubt His Rom. religion For he was both Cardinal of Rome and made Archbishop by the Popes absolute authoritie as the said Authors and all Chronicles testifie He built also a sumptuous shrine for the bones of S. Thomas of Câ—nterburie and as Bale speaketk after his maner He largely poured out dreggs out of the goulden cup of the harlot Incomparable learning and uertue of Archb. Richard Richard Magnus Archbishop XLIIII 13. THe 44. Archbishop was Richard Magnus elected An. 1223. and continued about two yeares He was saith Paris who then liued Hist pag. 494 Incomparable for learning and vertue Fox Acts. pag. 274 saith that he was of a comely personage and eloquent tongue Godwin addeth that he was a man very vvel learned vvise graue vvel spoken and of good report stoute in defending the rights and liberties of the Church and of a personage all streight and well fauored and that the Pope delighted much with the eloquence grauitie and excellent behauiour of this Archbishop His Rom. Religion The Roman Religion of this notable Prelat is euident For as Godwin saith he was elected by the Pope him self and so great in fauor with the Pope as both he and Fox l. cit write that he obtained of the Pope what so euer he asked S. Edmund Archbishop XLV Famous learning and vertue of Saint Edmund 14. THe 45. Archbishop was S. Edmund elected an 1234. and deceased an 1244. A man saith Westmon an 1234. mirae sanctitatis mansuetudinis of admirable sanctitie and meeknes desiring the peace and honor both of the King and Realme Paris who then liued Hist pag. 730. 743. writeth much of his miracles which Westmon an 1244. saith were so many His Miracles Vt viderentur c. that the Apostles times seemed to be returned again And Bale Cent. 3. cap. 96. confesseth that cum aqua lustrali c. VVith holy water he wrought many miracles That omni tum literarum c. He exercised him self in all maner of learning and vertue Fox Acts. pag. 339. calleth him a Saint Godwin saith he was a man very wel knowne and indeede famous for his vertue and great learning His Rom. Religion The Roman religion of this holy Archbishop is certain For as Godwin writeth he was chosen by the procurement of the Pope and had his Pal from him as both he and Fox pag. 279. do testifie and opposed him selfe against the marriage of a noble womaÌ„ Mariage after vovv of chastitie forbidden who vpon the death of her first husband had wowed chastitie and was after his death canonized for a Saint by Pope Innocent 4. Bale saith he was chosen Tanquam ad Rom. Pont. c. As one more redy at the Popes beck And that vt Virginitatis assequeretur donum Strange deed of S. Edmund to keep his virginitie To attain the gift of Virginitie he betrathed him selfe with a ring to a woodden Image of the blessed Virgin wore hearcloth preached the word of the Crosse for the Pope Boniface Archbishop XLVI 15. IN the yeare 1244. was chosen of the monks at the instance of king Henrie 3. Boniface sonne to the Earle of Sauoie who deceassed An. 1270. He was saith Godwin of a comely person and performed three notable things whorthie memorie Notable deeds of Archb Boniface He payed the debt of two and twentie thousand Marks that he found his See indebted in He built a goodly Hospitall at Maidston And lastly fineshed the stately Hall at Canterburie with the buildings adioyning Of his Roman Religion there can be no doubt His Rom. Religion For as Godw. writeth he was coÌ„secrated with the Popes owne handes and obtained of the Pope the Bishoprick of Valentia and diuers other spiritual promotions Robert Kilwarby Archbishop XLVII Famous learning and sanctitie of Archb. Robert 16. THe 47. Archb. was Robert Kilwarby elected An. 1272 and continued about six yeares He was saith Paris Author of that tyme Hist pag. 1348. Non solum vitae religiosae sanctitatis c accounted most famous not onely for the holines of a religious life but also for knowledg and learning Godwin writeth that he was a great Clerk and left many monuments of the same in writing behind him In both
that a while before the Conquest and somwhat after Kings tooke vpon them to inuest Bishops and Abbots as appeareth in Ingulp pag. 806. But this fact of theirs done of som ignorantly as must be thought of King Edred and others before the Conquest who were perfect Catholicks in faith as shall appeare herafter and also vertuous in life of others perhaps presumptuously and couetously against the order of the Church proueth no more that they were no Catholicks than worse facts of theirs against the law of Christ proueth them to haue bene no Christians For if Princes maye by euery fact of theirs be iudged of what religion they are they would sometimes seeme no Christians nor yet to haue a God As for S. Edward he might wel doe what he did for he was apointed by the Pope to be his Vicegerent and as it were Legat as we shall shewe in his life obiec ∣ tion 3 2. Thirdly they made saith Abbots lawes for the order and gouernment of the Church as is to be seene in the lawes of Edward of Alfred of Ethelstan and Canutus in Fox Volum 1. in fine and by many laws made since the Conquest against intrusions of the Pope as is to be seene in Syr Edward Cookes reports part 5. Ansvver Touching the lawes of the Christian Kings before the Conquest I answer that they are not Ecclesiasticall lawes such as define any thing as a point of faith or prescribe any thing concerning Religion and worship of God but are meere commandements partly for execution of former Ecclesiasticall lawes partly for procurement and conseruation of externall peace quietnes and order of the Church which kinde of lawes Princes may make as is to be seene in Stapleton Relect. Controu 2. q. 5. Ar. 1. See stapleton Besides that Christian Princes apoint thus some times things in ecclesiasticall matters not of authoritie but vpon zeale and not to dispose of faith and religion As for the lawes made since the Conquest which may seeme preiudiciall to the Popes authoritie the cheefest Authors of them were Edward 3. and Richard 2. who as shall appeare heerafter plainly professed the Popes Supremacie And therfor what lawes they made were no way to denie his authoritie but to restrain the execution therof in some cases because as the Apostle saith Omnia licent sed non omnia expediunt All things are lawfull but all things are not expedient So they thought that some execution of his authority in some matters would be preiudâ—ciall to their temporall state and therfor thought it not expedient that in those cases it should be practised As for Cookes reports they haue bene so answered as I thinck neither him self nor any for him will obiec ∣ tion 4 replie Fourthlie saith Abbots Then were the scriptures in foure seuerall languages of so many seuerall Nations besides the Latin tongue common to them all Beda lib. 1. cap. 1. This is vntrue Ansvver and Beda rather saith the contrarie His words are these This Iland at this present to the number of the 5. bookes of Moises doth studie and set forth the knowledg of one perfect truth that is with the language of the English the Britons the Scotts the Picts and the Latin which by studie of the scripture is made common to all the rest In which words he saith that the Inhabitants preached and published Christs truth in fiue seueral languages but the scripture they studied onely in Latin and therby it became common to all the Inhabitants And before in the life of Theodor we shewed by the confession of diuers Protestants that masse was in his tyme which was before S. Beda in Latin onely But admit that the scripture were then in Latin and in English too how proueth that that English men then were no Catholicks Haue not English Catholicks now the scripture in English Fiftlie saith Abbots obiec ∣ tion 5 Then were they in Monasteries commanded to be exercised in the reading of scriptures and euery one was required to learn the Lords prayer and Creede in the English tongue This is not worth the answering Ansvver For what doth the Monks reading scripture or the peoples learning the Lords prayer and Creed in English make against Catholick Religion 3. Sixtly saith Abbots Then was the CommunioÌ„ obiec ∣ tion 6 ministred in both kindes as Paris in Heraldo and Rafo reporteth of some soldiers Ansvver What Paris saith of soldiers I knowe not For at this present I haue him not at hand But that English men in our Primitiue Church communicated onely with form of bread appeareth by Beda lib. 2. cap. 5. Wher Pagans say to S. Mellit VVhy dost thou not giue vnto vs of that white bread which thou didst giue to our Father Seba and dost yet giue to the people in Church But if S. Mellit had communicated people in both kinds it is lykly they would haue demanded both Besids that Beda expoundeth that place of Luke Cognouerunt eum in fractione panis where mention is of one onely kinde of sacramental communion Therfor he and consequently our English Church then alowed communion in one kinde But whether they communicated in both or one kinde maketh little to proue that they were not Catholickâ— because til lay people were forbidden it was lawful for them to communicate Obiec ∣ tion 7 in both kindes 4. Seauenthlie theÌ„ saith Abbots was Transubstantiation vnknowne and when it began to be broached or not long after Elfricus Archbishop of Canterburie contradicted it Ansvver How vntrue this is of TraÌ„substantiation hath bene shewed before in the life of S. Greg and S. Odo As for Elfric the Protestant Bishops them selues who published that sermon confesse See befor hovv Bale confesseth Archb. Alfric to haue bene a Papist and of Transubstant in S. Odo Archb. that the Author therof was no Archbishop of Canterbury More likly it is to be true which Fox Acts. pag. 1148. saith that it was Elfric surnamed Bata an Heretick who as S. Dunstan appearing to one in a vision said as reporteth Osbern attempted to disherit his Church but I haue stopped him saith S. Dunstan he could not preuaile Albeit indeed that sermon doth more approoue Transubstantiation than disprooue it For in that is saide that Christ turned through inuisible might the bread to his owne body and wine to his blood And that holy howsel is by might of Gods word truly Christs body and his blood And that after their halowing bread and wine trulye are Christs body and blood And what other do Catholicks now say but what here is said Vz. That bread and wine are by inuisible power turned into Christs body and blood and become after consecration truly not figuratiuly his body and blood And though the Author of the sermon ad that the sacrament after consecration is not bodily but Ghostly Christs bodie yet the word ghostly is not added to deny the word Truly which is absolutly affirmed but onely to deny the word Bodily that is carnally
particuler causes of the entrance therof into seuerall Contries the generall causes of the increase therof were diuers rising partly from some abuses partly from the religious persons and Clergie partly from the laie people Causes of spreeding Protestancie but especially from Luther and his adherents and their doctrine For it can not be denied but ther were some abuses in some places of some things belonging to Catholik religiō as namely of indulgences Of which abuses Luther tooke his aduantage to bring the holie things them selues into contempt as appeareth by what hath bene said before And this occasion also Caluin his companions vsed in setting vp their religion in Geneua Surueyer as noteth the Surueyer c. 4. wher he well obserueth that when men haue bene bitten with abuses it is an acceptable point to hear the things them selues exclaimed against For it falleth not saith he vnder euery simple mans cap to distinguish well in that matter 3. An other cause were the vices of diuers religious and Clercks Amongst whome especially in Germanie when Luther began diuers things were out of order Whervpon they growing into contempt it was easie to persuade the people that their religion also was contemptuous Men commonly affecting or disaffecting the things as they do the persons to whome they belōg And of this meane principally Luther made benefit for his cause as him self declareth in these words 4. Galat. fol. 229. Luther confesseth that if Catholiks liues had bene good he could haue done nothing If the Papacie had the same holines austeritie of life which it had in the time of the anciēt Fathers Hierom Ambrose Austin others when the Clergie had not yet so euill a name but liued after the rules decrees of the Fathers religiously and holily in outward shew and vnmaried what could we doe now against the Papacie Ib. If that outward shew and apparance of the old Papacie remained at this day we shold peraduenture do litle against it by our doctrine of faith seing we do now so litle preuail This meane vsed also Caluin as witnesseth the forsaid Surueier c. 4. Surueyer wher also he noteth that it is a plausible matter with the people to hear then depraued that are in authoritie In the lay people also Luther found a great greedines and as the Apostle speaketh itching ears to hear nouelties For as him self noteth 1. Galat. fol. 14. The vnscilfull multitude longing to hear news do ioyne themselues to false Apostles And in others ther was a desire of libertie and of power to checke their Pastors And how many this motiue drew to follow Luther Melanchton his cheefest scholer cited by the Surueyer c. 8. telleth in these words Melancthon confesseth that men follovved Luther onely for libertie Many for no other cause I see do loue Luther but for that they thinck they haue cast of their Bishops by means of him and haue obtained a libertie which will not be profitable for our Posteritie Item our fellows saith he do sight so for their owne Kingdom and not for the Gospel And this meane also vsed Caluin and his crew at Geneua as the said Surueyer noteth L. cit saying Surueyer So the Gracches moued sedition in Rome by their leges Agrarias It is a plausible matter with the people especially to vnderstand of anie libertie which may appertaine to them selues And finally in others of the people ther was a vehement thirst for the Church goods which Luther by his preaching exposed to the praye of Princes and people This bate vsed the wiclefists in K. Henrie 4. time to cach that worthie Prince as Stow reporteth with it partely Protestants caught K. Henrie 8. and vsed it to others For as the said Surueier writeth cap. 21. VVhen reformation of religion vvas first vrged it vvas thaught such an effectuall motiue as vvould procure attention vz to entitle Princes after a sorte to the Church goods Church goods confessed to be the effectual motiue to Protestancie But did these reformers mean that Princes shold keep those goods No. For he addeth The learned men perswaded them selues that if by anie policie they could ouerthrovv Poperie Ministers moue Princes to change religion for Church goods but meane to get all them selues it vvold aftervvard be an easie matter to recouer them againe Besides saith he they did not so yeeld ouer their right in that matter to Princes but it was done vvith diuers cautions and prouisos by vertue vvherof they supposed in time to recouer all againe into their ovvne hands But saith he they plaied vvilie beguile them selues 4 Protestation of false preachers 4. On Luther and his partners side the first meane of spreding their religion was which him self in these words 4. Galat. fol. 211. noteth in false Apostles They make great Protestations that they seek nothing els but the aduancement of Gods glorie that they be moued by the spirit to teach the infallible truth and they promise vndoubted saluation to those that receaue their doctrine An other meane on their side was their dissembled sanctie Which meane Caluin and his companie most vsed as noteth the said Surueyer cap. 4. wher he saierh Ministees hypocrisie to seduce the people It is not vnknovvne to anie of iudgment vvhat the profession of anie extraordinarie zeal and as it vvere contempt of the vvorld doth vvork vvith the multitude VVhen they see men goe simply in the streets looking dovvnevvard for the most parte vvringing their necks avvry shaking their heads as if they were in some present greef lifting vp the white of their eyes some time at the sight of one vanitie as they walke vvhen they hear them giue great groanes crie out against this sin and that sin not in their hearers but in their Superiors make long prayer professe a kind of wilfull pouertie speaking earnestly against some mens hauing too much and soome men too litle which beateth into the peoples head a present cogitation of some diuision to be made in time VVhen I say the multitude doth hear such kind of men they are by and by caried away with a maruelous great conceit and opinion of them especially when they take vpon them to shew a waie or disciplin vvhich shal be nothing preiuditiall to the people but rather bring them libertie and yet shall reforme all things amisse as them selues vvold desire Hitherto the Surueyer whose words I haue cited at large because they liuely describe our first Protestant Preachers 5. But the most effectuall mean which Luther had to spread his religiō was his licētious and fleshly sweet doctrin wherwith on the one side he tooke from his followers all fear of God both in this world and the next and of man too as much as he could and withal remoued from them the exercise of all hard and vnpleasing things And on the other side licensed them to enioy all the delites and pleasures of this world and withall assured
time And as for the effects therof in King Edward 6. time the Protestant who published Cranners booke against traditions telleth vs what they were thus VVe were talkers only and not walkers lip Gospellers from mouth outward and no further vve vvere euen such as the Prophet speaketh of saying That people honoreth me vvith their lipps but are far from me with their hart we could speak of Gods word and talk gloriously therof but in our harts vve vvere ful of pride malice enuie couâ—teousnes backbiting Men no vvhit bettered vnder protestaÌ„tisme rioting harlot hounting no whit bettered at all than vve vvere before vnder the Popes Kingdome Nothing was amended in vs but only our tonges no nor they nether if I shall speak rightly and as the truth was in deed For vve vsed detraction of our neighbour filthy talke with many proud braggs of holines For vvhat end Protestants read scriptures VVhat Protest preachers vvere we read not the scriptures nor heard them for any amendment of our ovvne vvicked liues but only to mak a shew and brag therof to check and to taunt others yea and to espie small motes in other mens eyes but nothing desirous to see the greate beames in our owne This I say to talk and not to vvalk to say and not to doe was not only among the vnlearned sorte of men but also amoÌ„g the graue Cleerks and preachers of Gods word And much more their of there like stuffe Fruits of Protestancie vnder Q. Elizab. 9. And touching the effects of Protestancy in Queen Elizabeths time Fox him self Consid 3. telleth vs theÌ„ in these words God graunt saith he vve may do better for vvorse I think vve cannot do if vve English men in these reformed daies walk with monstrous pride pranking vp our selues more like plaiers on a stage than Gods chrildren in his Church Protest can not do vvorse if they vvould And Considerat 4. who saith he followeth that he knoweth To rip vp all our deformities in particuler I meane not here nether need I the same being so euident to all mens eyes that who can not se our excessiue outrage in pompeous apparell our carnal desires and vnchast demeaners without fear of God Protestants careles securitie our careles security vvithout conscience as though their were no iudgmeÌ„t to come our studie vpon this vvorld as if there were no other heauen And much more of the like tune And in his latin Ep. he complaineth that euery blast of tentation carieth Protestants headleng into pride auarice pleasure filthines reueng and what wickednes not VVhat present Protestants are And as for the present Protestants Collins in his sermoÌ„ at Paules crosse 1607. saith his eyes gush out vvith vvater to see there is no religion amongst men for the most parte but that which is tainted with a spice of faction Protestants churches void of all true religion The declarat of discipline pag. 148. saith their very temples chappels and alters vvax prophan and void of all true religion the Surueyer cap. 21. saith that men are kept from confession to no conference vvith their pastor from long praier to two or three words and farewell from superstition to very great security and prophanation And cap. vlt. he citeth the words of a principall Ministers in Scotland touching the encrease of vice there Increase of Protestant knovvledg is the disase of conscience wherof he giueth the cause in these wordes The more knowledge of the new Gospell increaseth conscience decaieth If any be desirous to see in particuler what kind of men our Ministers be he may read the danger Positions lib. 2. cap. 11. seq and lib. 4. cap. 4. the Surueyer cap. 3. 8. 18. I. B. his taile cap. 11. and others For my owne parte I loath to moue this dunghil any further Quo modo obsâ—uâ—atum est auâ—umâ— mutatus est Color optimus Thâ—â—n 4. But O what difference is there betwene S. Augustin and his follows and our ministers and betweene our foresaid vertuous Ancestors and the present Protestants And thus hauing shewed how vnfit Luther was both for learning and life to be a Preacher and especially a first Preacher immediatly sent of God to Preach his heauenly truth let vs see what motiues he had to preach and afterward what Commission CHAP. IX That Luther was moued by humane and naughtie motiues to preach Protestantisme VVHat can be said of this matter is clear by what hath bene declared in the former Chapter notwithstanding because we will obserue the like of Chapters in discoursing of Luther which we vsed of S. Austin let vs heere see what motiues Lut er had of beginning and continuing his Protestants doctrine The first motiue of beginning his doctrine was as is shewed before enuie and emulation against the Dominicans for hauing the publishing of the indulgences which was wont to be giueÌ„ to the Austin Friers lib. 2. cap. 4. And his motiue of continewing and proceding in his new Doctrine was his pride which wold not permit him to recant what himselfe thought so ill of as he offered to suppresse and burie in perpetuall silence Besid these principall motiues others he had which set him forward in his new doctrine For being before a Frier vnder obedience and bound to pouerty chastity by his new doctrine he shaked of subiection got licence to gather riches to mary to enioie the conteÌ„tments of the world To these motiues were added vain glorie the nurse of all Archeretiks to haue followers termed after him Lutherans the applause of vulgar and licentious people and such like CHAP. X. That Luther was neuer sent or called to preach Protestantisme 1. FOr the better vnderstanding of that which shal be said in this Chapter we must note first that it is not denied that Luther was once lawfully sent to preach to wit to preach Papistrie For Being made Doctor and Preacher of Diuinity by Catholicks he was by them sent to preach their faith and doctrine But it is denied that euer he was sent to preach Protestancie Secondly we must note that there are two kinds of sending to preach the one extraordinary by God alone as the Prophets and Apostles were sent Discension among Protestants about Luthers sending Naz. veruÌ„ est quod vnum est mendacium multiplex est Luthe-not sent to preach by his Magistrat The other ordinarie by man also but yet such as God hath giuen authority vnto to send others So were Timothy Titus all Pastors in Gods Church since the Apostles How Luther was sent Protestants can not agree For some will haue him to haue bene sent extraordinarily by man also and of these some will haue him to haue bene sent by this man others by that which variance alone if Daniel might be iudge wold descrie the vntruth of their tale But God willing I will shew that Luther was sent no way to teach Protestancie 2. Amongst those who affirme that
Preacher whence comest thou vvho sent the vvhere are the miracles that vvitnes thy sensending from God Patere legem quam ipse tuleris And to 2. fol. 455. If he say that he vvas sent of God and his spirit as the Apostles let him proue this by signes miracles or suffer him not to preach for vvhensoeuer God vvill change the ordinarie course there he alvvaies vvorketh miracles And 1. Galat. fol. 40. It vvas necessary for S. Paul to haue the outvvard testimony of his calling And shall not we think it necessary for Luther If any saith the Declarat of discipline printed at Geneua 1580. please themselues in this gadding abrode throughout the Churches and vvill contend that they may do so let them shevv vs the signes of their Apostleship as S. Paul did to the Corinthians let theÌ„ proue that they are endued vvith those Apostolicall gifts of tonges healing doing of miracles let theÌ„ proue that they are immediatly called therunto of God Finally I proue that Luther was not extraordinarily sent of God because he was not extraordinarily assisted by him from teaching false doctrine For as our English Protest coÌ„fesse he tought false doctrin in many points But they can produce no other assuredly sent extraordinarily of God who taught false doctrin And in my iudgment English Protestants much condemne their owne doctrine in defending that Luther was sent extraordinarily from God English ProtestaÌ„ts condemne them selues in defending Luthers calling For seing he hath condemned much of their doctrine for heresie they must therby confesse that their doctrine hath bene coÌ„demned of a man especially lightned of God and extraordinarily sent of him to teach his truth Wherfore I wold they took better aduise and followed the counsell of the forsaid Declarator in these words pag. 30. Let enquirie be made into euerie ones calling Good aduise of a Protestant from Geneua let them shew how they were chosen and ordeined as the letters and seall of their calling Let them rehearse their genealogies and the race of their descent Let them bring their rodds and set them before the Arke of God And who can not shew the marks and tokens of their election and Creation they that can not fetch their pedigree from Aaron and whose rodds remaine dead before the Arke let them be by the most iust authoritie of Gods word displaced Thus he whose aduise if it be followed I doubt not but Luther wil be displaced as a false Prophet 8. The forsaid sixt agument touching miracles much trobleth Protestants and therfor they answer it diuersly Some by granting that miracles are necessarie for the attestation of extraordinarie mission and saie as Feild doth lib. 3. of the Church c. 48. and Fox p. 789. that Luther wrought miracles But these we shall disproofe of purpose herafter Wherfor others despairing to make anie probable preteÌ„ce of miracles Bâ—â—â— denie that they are necessarie to assecure vs of extraordnarie missioÌ„ Because Isaies Daniel Zacharias wrought none because S. Paul proued his missioÌ„ rather by the efficacie of his doctrine than by miracles And Caluin l. de scandal saith that howsoeuer miracles were necessarie to the extraordinarie vocation of others yet not of theÌ„ because they teach no new doctrin but the same which befor hath bene confirmed with miracles and because their doctrin is euideÌ„t needeth no miracles to proue it But these their reasons are manifestly false For Isaias miraculously cured K. Ezechias prolonging his life 15. years caused the shadow of his diall to returne back 10. lines Daniel miraculously tould both what the K had dreamed what his dreame signified Dan. 2. 4. which is one of the greatest tokens of Gods assistance that is And in like sorte Zacharias c. 1. 4. fortold diuers things which soone after were fulfilled S. Paul and Barnabas proue their doctrin by miracles Act 15. wher they tell what great signes miracles God had wrought by them among Gentils in testimonie therof And 2. Cor. 11. S. Paul proueth his Apostleship because saith he the signes of my Apostleship were wrought vpon you in miracles prodiges and powers 9. That which Calu. saith besid that euery Sectmaister saith it with as much color as he is euidently falfe Though Luthers doctrin vvere good yet he needed miracles to proue his extraordinarie calling For as for the newnes of his doctrine it partly appeareth by what hath bene said sup c. 1 shall euideÌ„tly be shewed in the 2. parte of this Treatise And how ancieÌ„t euideÌ„t soeuer his Luthers doctrine wete and therfor that it needed no miracles yet if their mission to preach their doctrin be extraordinarie it caÌ„ not be denied but their missioÌ„ is both new vneuideÌ„t they needed miracles at least to approue their mission vnto vs. For God hauing no wher auouched by word that he wold send Luther to preach ProtestaÌ„ts beleue that Luther vvas extraordinarily sent vvithout all profe testimonie or reason All right beleuers haue not authoritie to preach if he auouch not by deeds nether what certaintie haue we ether from God or maÌ„ besides Luthers owne word that Luther came from God nether let anie maÌ„ answer that Luther proueth his doctrine by the word For now the question is not about his doctrine but about his authoritie to preach which a maÌ„ maie waÌ„t yet teach true doct Wherfor absurd is that which Bilson affirmeth l. of obedience p. 300. As long as we teach the faith of the Apostles we haue their authoritie For so euerie right beleuer shold haue Apostlick authoritie to preach al shold be Apostles or doctors contrarie to S. Paul 1. Cor. 12. all shold be Pastors and none sheep all laie men yea woemen and children might administer the word and sacraments None could be prohibited or suspended from preaching Finally this licence of preaching graunted to all that haue true faith is graunted besides Gods word or warrant Wherfore Bilson vpon better aduise perhaps in his booke of gouernment of the Church cap. 9. writeth that they haue no parte of Apostolik Commission that haue no shew of Apostolik succession And that Pastors do receaue by succession power and charge of the vvord and Sacraments from and in the first Apostles And I wold he wold shew to whom Luther succeeded in his new doctrine or els confesse that he had no part in Apostolik Commission Certain therfore it is that though euerie right beleuer may confesse his faith and also teach it priuatly when necessitie requireth yet none but Pastors who are lawfully sent can preach it of authoritie take care of soules and administer the Sacraments And how I pray you shold we be assured that Luther was sent of God to do this rather than anie other right beleuer This I wold gladly know Tell me this o Ministers and euerie one shold know before he commit his soul to his guiding whome he knoweth not to haue anie charge or
commission to direct him 10. But diuers learned Protestants finding no colorable answer to make to this demand Protestāts confesse that their Ministers vvant laufull sending and authoritie do plainly confesse as Sadeel a Minister of Geneua testifieth in a book written against such that their ministers are legitima vocatione destituti destitute of lavvfull calling Others though not so plainly do graunt the same in saying that such as ate fit may teach the word without sending Which Caluin insinuateth in cap. 13. Actor wher he saieth that we need no testimonie from heauen that God sendeth some Because saith he vvhome God hath indued vvith sufficient gift seing they are framed and fashioned by his hand we receaue them giuen to vs of him no otherwise than as the prouerb is from hand to hand VVhom Calvin allovveth to preach vnsent And to this same end tended Bilsons complaint l. of obed pag. 300. that the wicked saith he alwaies asked the godly for their authoritie as the Ievvs asked S Ihon Baptist and Christ Bilson And Ib. So long as we teach saith he the same doctrin vvhich the Apostles did vve haue the same povver vvhich they had And pag. 301. He that defendeth truth is armed vvith authoritie sufficient though all the vvorld vvere against him And that a man may preach without commission he bringeth a similitude that when a cittie is on fire or entred by enemies euerie one may crie Alarme though he be no officer and pag. 310. and 311. he produceth the example of Frumentius and Aedesius who taught infidels the Christian faith hauing no sending to that purpose 11. Here thou seest Gentle Reader that confessed by learned Protestants which I intended in this chapter to wit that Luther his first partners were not sent to preach ether of God or man but seing forsooth the Church al on fire with idolatrie See Bal. Cent. 6. c. 85 Cent. 8. cap. 100. Manie principal Ministers preached vnsent The vvāt of sending in Luther Caluin and such like vvold alone conuince them to be false Prophets entred by enemies and thinking thē selues fit for that purpose came rūning of their own accord crying Alarme which Luther did not stick to bost of saying as Caluin reporteth l. de reformat p. 463. Behold I call my self Preacher and with this title haue I adorned my self And who readeth the liues of our first Protestant preachers ether in Bale or Fox shall see that euerie one of them fel to preach vnsent of anie And the forsaid Declaration of disciplin p. 141. saith plainly that manie of their worthie mē for the loue they had to the Gospel thaught it lawful for thē in these times to take vpō thē this Apostolical office 12. But this alone that Luther Caluin such like did preach and administer sacraments as Pastors being not sent nor hauing authoritie giuen them therto wold suffice to cōuince them to haue bene false prophets vsurpers theeues though no other exceptiō cold be takē against them For to preach that is as Pastor to teach without lauful sending or Commission is flatly against Scripture against the example of Christ his Apostles and all the Pastors of Gods Church against reason and Finally against the doctrin and practise now observed of Protestants It is flat against Scripture For Rom. 10. S. Paul asketh how shall they preach vnles they be sent VVant of sending the verie brand of false prophets In so much as both the Prophets Christ and the Apostles do brād false Prophets with this mark of coming vnsent I sent not saith God Hierem. 23. Prophets they ran As manie saith Christ Ioan. 10. as came of them selues are theeus robers Some going out of vs saie the Apostles Actor 15. haue trobled you with words whom we commanded not Loe how the holie ghost hath branded false Prophets with this note of coming vnsēt It is also against the example of Christ the Apostles For of Christ it is said Hebr. 5. Nether doth anie take honor to him self but who is called of God as Aaron So Christ did not clarifie him self to be made a Bishop And Ioan. 17. and 20. Christ him self auoucheth his sending by his Father And of the Apostles it is manifest that they preached not before they were sent of Christ To preach vnsent is to imitate Core Dathan ande Abiron Nether can Protestants produce anie Pastor of Gods Church since the Apostles time which preached before he was sent And to do the contrarie is not to imitate Christ and his Apostles but that schismaticall crue of Core Dathā Abirō whome the earth therfore swallowed hell deuoured See S. Cipr. lib. de simplic Prelat Tertul. de prascrip It is also against reason For as Pastor to preach and administer Gods Sacraments is an act of spirituall and supernaturall authoritie which none can haue vnles it be giuen vnto him and learning vertue or other talents what soeuer wherwith a man is fit to execute such authoritie are things far different from it as is both euident by it self and appeareth in woemen who may haue as much learning vertue and other habilities as some men yet none of them can as Pastors preach or administer the Sacraments because they are incapable of Pastorall authoritie Moreouer to be a Preacher and Pastor is to be Gods Embassador and steward or dispenser of his spirituall goods and misteries And if none can be Embassador of an earthly Prince vnles he be sent none steward of his house vnles he be apointed none officer ouer his people vnles he be constituted How can any be Embassador to God without sending steward of his goods without apointing gouernor of his people without his authoritie And I maruel how Protestants can call Luther Latimer and such like their Apostles and ether confesse that they were not sent at all but came of their owne good wills or can not shew of whome they were sent seing that the verie name of an Apostle signifieth one sent 13. Finally Protestants them selues condemne such preachers as come vnsent Bilson him self l. cit we detest saith he these that inuade the pastorall function without lavvfull vocation and election It is not lavvfull saith the English Clergie in the 23. Article of their faith for any man to take vpon him the office of publik preaching or administring the Sacraments No man saith their Synod in Haga Art 3. ought to take vpon him to preach or administer the Sacraments vvithout a lavvfull calling although he be a Doctor or a Deacon or an Elder And their Synod at Rochel 1607. Art 32. none must intrude him self into the gouernment of the Church Thus teach all Heretiks after they haue gotten possession But before their owne aptnes and talents the glorie of God and the saluation of soules and truth of their doctrine was warrant and authoritie ynough for them to preach as appeareth by what hath bene cited out of Bilson Caluin and others