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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12485	The prudentiall ballance of religion wherin the Catholike and protestant religion are weighed together with the weights of prudence, and right reason. The first part, in which the foresaide religions are weighed together with the weights of prudence and right reason accordinge to their first founders in our Englishe nation, S. Austin and Mar. Luther. And the Catholike religion euidently deduced through all our kings and archbishopps of Canterburie from S. Austin to our time, and the valour and vertue of our kings, and the great learninge and sanctitie of our archbishopps, together with diuers saints and miracles which in their times proued the Catholike faith; so sett downe as it may seeme also an abridgement of our ecclesiasticall histories. With a table of the bookes and chapters conteyned in this volume.; Prudentiall ballance of religion. Part 1	Smith, Richard, 1566-1655.	1609 (1609)	STC 22813; ESTC S117627	322,579	664

his death bed as Stow Chron. pag 171. Baron An. 1084. and an other author then present write that he had increased 9. Abbeies of Monks VVhat account K. VVill. made of Monasteries and one of Nonne● and that in his dayes 17. monasteries of Monks and six of Nonnes were builded VVith such compasse saith he Monasteries fence of Countries Normandie is fenced and all things which any noble men in Lands or Rents haue giuen to God or Saints for their spirituall health I haue curteously graūted and confirmed their Charters These studies I haue followed from my first yeares This I leaue vnto mine heires to be kept in all times In this my children follow me continuallie that here and for euer before God and men yow may be honored Finallie as Stow p. 174. and the said Authors report b●ing to giue vp the ghost K. VVilliams last vvords praying to our ladies with great deuotion he lift vp his eyes to Heauen and holding abroad his hands said I commend my soule vnto our blessed Ladie Marie Mother of God that she ●y her holie praiers may reconcile me to her most dere sonne our Lord Iesus Christ And with these wordes saith Stow he presentlie yelded vp the ghost And pag. 176. he addeth that he was buried at a Masse and that the Preacher desired all to pray for the dead Prince This was the ende of this victorious and vndoubted Catholick King Fox his confes of the Cath. time vnder K. VVilliam Conq. and since 2. And so Catholick these times since the Conquest haue bene as Fox Acts pag. 167. speaking after his maner saith Before the Conquest infection and corruption of religion vvas great but in the times folovving it did abound in excessiue measure Which he said onely because the histories of the times folowing are more exant perfect and so afforde more playne and more frequent testimonie of the Catholick faith than those of the former times though they as yow see afford sufficient Bilson also of Obed. pag. 321. saith that the Pope inforced vpon the Normans the headship of the Church Wherin he confesseth that the Normans admitted a cheefe pointe of Papistrie Saints in K. VVilliams time In this kings tyme lyued that holy Queene of Scotland S. Margaret grandchild vnto king Edmund Ironside whose holy life is written by Tungat an English man Bishop of S. Andrews in Scotland Who was saith Bale Cent. 2. cap. 60. oculatissimus testis Virtutum eius a most certain eye vvitnesse of her vertues And Fox Acts. pag. 185. calleth her vertuous and deuout ladie And yet was she a manifest Papist For being to die she called for Priests and made her confession Florent An. 1093. malb l. 4. and was anoiled and howseled as testifie the said Turgot Houed An. 1093. Hunting lib. 7. pag. 373. and others In her life tyme She was a maintaner of pietie iustice peace Holines of Q. Margaret frequent in prayer who punished her body with fasting and watching and of this holy Queene is his present Maiestie descended by both the Royal lines of England and Scotland In this Kinges tyme also liued Berengarius a French Deacon who is the first that is named to haue denyed the real presence of Christs bodie and blood in the Eucharist as the holy Church teacheth saith malmsb l. 3. who liued about that time The same denied some ancient hereticks in S. Ignatius time as he testifieth ep ad Smyrn but nameth none But they were then so fully put downe as from thence to Berengarius which is almost a thousand yeares none is found to haue denyed Christs real presence in the Sacrament Berengar vvho denied the real presence denied also mariage and baptisme of Infants Massou Annal. franc lib. 3. besides such as denyed that he had any real body at all Berengarius denied also marriag to be lawful and the baptisme of Infants as Durand then Bishop of Liege writeth in his epistle to Henrie then King of France tom 3. Biblio Sanctor in fine and Protestants confesse namely Oecolampadius l. 3. p. 710. Crispin l. of the Church p. 289. But at last this Berengarius recanted all his heresies and died a good Catholick as the said Malm. witnesseth Against him wrote our great learned Prelat Lanfranc many others King VVillam Rufus XXXIIII 3. THe 34. Christian King of England was William Rufus Anno 1088. and reigned 13. yeares Vertues of K. Rufus for a time He saith Stow Chron. pag. 179. as long as Lanfranc liued seemed to abhorre all kinde of vice so that he was accounted a mirror of Kings Cooper Anno 1089. writeth that in martiall policie he was verie expert and diligent in all matters he went about stedfast and stable in his promisse and meruailous painfull and laborious But at last vices ouerwhelmed his vertues His Rom. Religion His Roman religion is manifest First because as Malmsb. hath lib. 4. Paris An. 1087. He was brought vp by Lanfranc and by his meanes chiefly made King Secondlie because Fox writeth lib. 4. pag. 184. Lincoln Minster in his time had a Romish dedication And as Paris saith pag. 767. that being done the king called two Cardinalls who were present who had receaued fulnes of power of our Lord the Pope for the disposition of Bishopricks and of the same Church The ordination was such that the Bishop being chosen the Canons placed in their possession from thence forth they should in orderlie discipline of life serue God and his blessed mother day and night Thirdlie because as Stow hath Chron. pag. 160. Rufus gaue to the Monkes of the Charitie the manner of Berdmonsey and builded them a new house And in his Charter yet extant he confirmeth his Fathers graunt to the Monasterie of Batel and saith he doth it for the soule of his said Father A plaine Papi●●● c●l Charter of K Rufus and also of his mother matildis of godlie memorie and for the soule of his most glorious predecessor King Edward for my owne saluation likewise and my Successors and for the quiet rest of those that were slaine there in batel VVhich how euident a signe of Papistrie it is hath bene shewed before Fourthly Rufus being once very sick made his confession to S. Anselm Malm. 1. Pont p. 217. and nominated him Archb. of Canterb. whom the Protestants confesse to haue byn a notorious Papist Fiftly Malm. 1. pont p. 220. Florent An. 1095. Fox lib. 4. p 185. and others testify that he sent two messengers to Pope Vrban to entreat him to send his Pal for him Anselm and with charge paines prouided it And that Gualter the Popes Legat delt so with the King that Vrban there being an other Antipope was proclamed lawfull Pope throughout all the realme VVherfore though this king tooke vpon him to forbid Bishops to account any for Pope or to appeale to the Pope without his licence wherin he was resisted by Saint Anselm as yow may

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. ●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 cōsisteth 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 cōmission 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 frō 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 Archla● 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

by the Puritans who professe to be the pure Caluinists And for continuance of Luthers doctrine himself had so small hope therof as he could not forbeare words of despaire For in 3. Galat. fol. 154. I feare saith he the proper true vse of the law wil be after our time troden vnder foote vtterly abolished by the enemies of the truth For euen now whiles we are yet liuing and employ all diligence to set forth the office and vse both of the law and the Gospel ther be very few yea euen among those that wil be accounted Christians make a profession of the Gospel with vs Luther forseeth that he shal be forsaken that vnderstād these things rightly VVhat think yee then shall come to passe when vve are dead gon And fol. 201. VVhich thing that Protestants should not acknowledg Luther for ther Pastor shall one day come to passe if not vvhilst vve liue yet vvhen vve are dead and gon Sectaries vvhen vve be dead shall possesse those Churches which we haue won and planted by our Ministerie So Engl. Minister And the like small hope our English Ministers haue of the continuance of their religiō as appeareth by the Declarat of Disciplin printed at Geneua 1580. I am afrayd saith that Author lest God be come into England as into some Castle in the way of his progresse for a small time Caluin in his preface before his Cathechisme did so despaire of posteritie of successiō in his religiō as saith he And Caluin I dare scarce think therof Their cōsciences telling them all that their doctrin is not built vpō that rock on which Christ built his Church and Doctrine but vpon the sandes of their human inuentions Libri Secundi Finis THE THIRD BOOKE IN VVHICH S. Austin and Luther and their doctrins are weighed together according to their qualities Set dovvne and proued in the tvvo former bookes PREFACE HItherto Gentle reader haue we shewed out of authenticall and sufficient witnesses that S Austin and Mar. Luther were the first Founders of the Romā Catholick and Protestant religion in our English Nation and we haue put each of them with his qualities in his seuerall scale Novv it remaineth that vvith an euen hand vve lift vp the Ballance and vveighing them together iudg according to those qualities and enduements vvhich naturall reason and true prudence teach vs ought to be in a first Preacher and founder of Gods religion in a Nation whither is more likly to come from God bring his religion vvhither the contrarie CHAP. I. S. Austin and Luther weighed according to their learning How great a help learning is to discouer errors and to finde out truth and contrarie wise how great a hinderance ignorance is to attaine to truth and an ayde to lyes as a thing euident by it selfe neede no proofe Herevpō it hath bene vsual to the Sectmaisters of all times as they are the beginners of new doctrins vnknowne to their Ancestors so to impute to them ignonorāce and to arrogat to them selues especiall knowledg and learning by help wherof forsooth ●hey could discouer that truth which for ignorāce their Forfathers could not finde out It was saith S. Bernard serm 65. in Cant. alwaies the trick of Hereticks to boast of singularitie of knowledg Thus the Donatists accused the rest of the world of ignorance At whome S. Austin lib. 1. cont Gaudent cap. 19. iesteth thus O dolor fraudata sunt tali magisterio tempora antiqua O sorrow that the ancient times wanted such Maisters And when the Pelagians in like sort condemned the ancient Fathers of ignorance he exclamed lib. 2. cont Iulian. cap. 10. in these words And darest thou call those blind And hath long days so confounded the highest with the lowest and shall darknes be so accounted light and light darknes that Iulian Pelagius Celestius shall see and Hilarie Ambr. Greg. be blind Yea in the time of Tertullian in the primitiue Church ther were hereticks who doubted not to impute ignorance to the Apostles them selues whome Tertul. l. de praescript refuteth thus what man well in his witts can thinck that they were ignorant of any thing whome our Lord gaue for teachers had alwaies in his company to whome he expounded aparte all obscure matters And when they bragged of their new light he merilie iesteth at them thus To these alone to these first was the truth reuealed Forsoth they obtained greater sauor and fuller grace of the Diuel And how vsuall it is with Luther and Protestants to boast of their especiall knowledg new light to impute blindnes ignorance and errors to the former ages and ancient Fathers no mā that either conuerseth with them or readeth their bookes can be ignorāt Audemus c. saith Luther wee dare glorie that Christ was first published of vs VVigand l. de Bonis Malis Germ. ascribeth to Luther such a lightening of the Articles of faith as was not known in the world since the Apostles tyme Neander lib. 8 explicat orbis te●●a Fox p 416. edit 1563. Iuel Apolog Others cal him the mouth of Christ Chariot of Israel Finally some prefer him before all the Apostles but Paul as Cyriacus Spangenbergius who wil iustifie these verses Christus habet primas habeas tibi ●aule secundas At loca post illos proxima Luther habet Let Christ be fi●st and after him S. Paul be best But next to the Luth. deserus to go befor the rest And as Luther challengeth more light learning than the ancient Fathers so Zuinglius challengeth more light than he and Caluin than they both And in England the Protestāts of King Edwards time challenged more light than those of King Henries those of Queene Elizabeth more than they both and the Puritans challeng more light than the Protestant the Brownists than the Puritan till at last as his maiesty sayde of the Scottish Ministers they run madd with their light Confer at Hampt Court or r●ther turn all into darknes of infidelitie Atheisme as dayly experiēce sheweth Wherfore to see whither indeede Luther were like to be better learned thā S Austin Let vs compare them together according to that which hath bene tould of them S. Austin was an Italian Luther a Duch man See all these points proued befor l. 1. c. 4. l 2. c. 7. S. Austin studied in Rome when ther was there a famous Vniuersitie Luther in Wi●tēberg places of no fame S. Austins Maister was S. Gregorie one of the fower Doctors of the Church Luthers Maister was a nameles fellow and for Protestancy he had no Maister at all vnles yow will reckon his black Maister S. Austin is not known to haue had any corporall impediment of studie Luther is known to haue had so great a one as he could scarce read three leaues together S. Austin had testimonie of S. Gregory that he wa● repletus scientia scriptuarum full of the knowledg of scripture