religion is incomparably to be preferred chosen before the ProtestaÌ„t For if learning do help to espie truth S. Austin was liklier to find it than Luther If vertue deserue to haue truth reuealed S. Austin was more likely to haue deserued it thaÌ„ Luther If holy motiues entice men to deliuer sincerly what they knowe to be truth S. Austin was liklier to deale so than Luther If laufull Mission and true orders testifie a true preacher S. Austin was more likly to be such than Luther Or if consent of Christianitie Confession of Aduersaries Miracles Continuance make any thing for proofe of true religion S. Austins religion is incomparably before Luthers And what I say of S Austin in respect of Luther may also be said as appeareth by what hath bene writteÌ„ of S. Austins followers in our English NatioÌ„ in respect of Luthers followers in the same Nation And contrariewise if ignorance leade to lies if vice hinder the reuelation of Gods truth or cause the taking of it away Luther is more lyke to erre than S. Austin If worldly naughtie motiues drawe men to deceaue others Luther was more like to deceaue thaÌ„ S. Austin If want of lawfull mission right orders discrie a false Prophet Luther is more like to be such than S. Austin And finally if want of consent of Christianitie want of acknovvledgmeÌ„t of Aduersaries want of miracles and continuance shew any thing the vntruth of of religion Luthers religion is more lyke to be vntrue than S. Austins And if any shall say that albeit Luther and the Protest religion be inferior to S. Austin the RomaÌ„ religioÌ„ in all these points aboue meÌ„tioned yet are they superior in the word of God which is to be preferred before all other considerations whatsoeuer If I say any shall thus obiect I request him to consider that one truth is not coÌ„trarie to an other nor Gods word to right reason nor his spirituall light to the light of nature nor faith opposit to true prudence And if therfor right reason light of nature true prudence stand for S. Austin his religion giue sentence against Luther and his Protestancie surely Gods word howsoeuer it may seeme to some in shewe of words yet indeede in sense standeth likwise on S. Austins side and condemneth Luther the Protestant faith For it can not but seeme strange that any wise man should imagin that Gods word should staÌ„d on the one side poste alone or accompained onely with ignoraÌ„ce vice naughtie motiues want of lawfull Mission right orders want of approbation of Christianitie of confession of enemies of continuance and of miracles And on the otherside with the Diuels word should stand learning vertue lawfully mission right orders consent of Christianitie coÌ„fession of Aduersaries coÌ„tinuance Miracles VVould God discredit his word with such disgracefull mates countenaÌ„ce the diuels word with so many so importaÌ„t titles of commendation Or can it sinke into any mans head that a man should be lawfully sent haue the approbatioÌ„ of Christianitie the confession of Aduersaries and Gods testimonie by assured miracles as S. Austin is plainly shewed to haue had to preach lyes Or if I caÌ„ not obtaine so much of such a man I request him yet this that he will please to suspend his iudgment till he see the second parte of this Treatice VVherin God willing he shall sâ—e the Catholick religion to goe so far beyond the Protestant for right claime of scripture and true sense therof and other true grounds of religion as he seeth it exceed protestaÌ„cy touching the first founder therof in England in all the points aboue mentioned God for his mercies sake open the eyes of my deere ContrymeÌ„ that they may see that which is truth mooue their harts to embrace follow that which they see to be his euer sting truth their own aeternall happines 2. Here I wold haue made an end An admonition to those that think men maie be saued in both religions but that I feared that some though perswaded by what hath bene shewed in this booke that the Catholick religion is in all reason wisdome to be preferred followed befor the Protestant may notwithstanding perswade them selues that the Protestant religion is good ynough sufficient to saluation whom I beseech for God their owne soules sake to consider these points following First that howsoeuer the ProtestaÌ„t religion were a liklie waie to heaueÌ„ yet sith the Catholik faith is incomparably far more liklie it is no wisdoÌ„ in so weightie a matter as is eternall saluation or damnation to leaue the more secure if not altogether certaine waie and to take the more dangerous What wise man that feareth murthering wil trauel that waie wher he hath iust cause to think that his enemies lie in waie to kill him when he maie goe an other waie far more void of fear or danger what prudent maÌ„ being to passe a dangerous riuer will not chuse to passe rather that waie which manie expert passengers haue vsed these thousand yeares and more by which we are sure that diuers are safely arriued on the other side rather than a new waie which of late some vnexpert iangling fellows haue imagined them selues to haue found out but we are not sure that anie one that hath gone that waie hath escaped drowning and is landed in safetie on the otherside And loue we our soules desire we heauen fear we hell will we make the contrarie choise in religion 3. Secondly I wold haue them to consider that it is euident by what hath bene declared that not onely the Cathol religion is in all reason to be preferred before the ProtestaÌ„t See l 2 c. 1. 7 8. 9. 10. seq but that ProtestaÌ„cie is indeed no religioÌ„ but a humane deuise lately inuented of one man and him meanly learned vicious and for naughtie motiues disliked of him self at the first condemned of all Christendom and wanting all authoritie of lawfull Mission See l. 2 c. 1 of right orders and Miracles to approue it Which kind of superstitioÌ„ rather than religion no man of wisdom can think sufficient able to saue him For nether can Gods religion be an inuention of maÌ„ but an institution of God him self nether if it could were it reasoÌ„ to think that to be a good religion which a naughtie vnlearned man vpon naughtie motiues had deuised wanted all authoritie of lawfull mission and right orders to vse it yea which not onely all Christendom at the first condemned but euen the inuentor him self for manie yeares disliked and offered to suppresse 4. Thirdly I would haue them to consider that the Catholik Protestant religion are not one the same religion in substaÌ„ce differing onely in some small points but are indeed two religions in substance quite opposit in many most substaÌ„tiall partes of reliigon namely In the verie worship of God For Gatholiks beleue that
THE PRVDENTIALL 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 abridgment of our Ecclesiasticall Histories With a Table of the Bookes and Chapters conteyned in this Volume PSALM 118. The wicked haue told me fables but not as thy Law Printed vvith Licence 1609. EPISTLE TO THE MOST Noble and renovvned ENGLISH NATION my most deere Countrimen 1. RIGHT Honorable right worshipfull and dearelie beloued Countrymen giue me leaue to ioyne you all in one Epistle whom I contayne in one brest of loue and include in one lincke of entire affection Because the end for which I write vnto you concerneth you all alike and equallie to witt the true Religion and worshipp of God and saluation of your owne soules A matter vs of the greatest weight and worthiest of Search fo in these our miserable dayes of most controuersie and perplexed difficultie Wherin to helpe you the better to discerne true gold from shyninge brasse true religion from false and counterfeit I haue framed for you a Prudentiall Balance of Religion by which euery one of you may by the weightes and rules of right reason and true prudence weighe the Roman Catholique and the Protestant religion together and distincklie perceaue whither of them is more likelie to come from God and to lead you to him VVhy this course of comparinge religions is taken 2. And this course of comparinge these two religions together I haue taken before any other because as the Philosopher teacheth and experience confirmeth Contraria iuxta se posita magis elucescunt Contraries put together do more apppeare As beautie in presence of deformitie seemeth more gratious and deformitie more vglie Truth before lies appeareth more loue lye and lies more odious vertue before vice more amiable and vice more detestable Euery thinge as it were striuinge to shew it selfe more when it is set as it were to wrastle with the contrarie And I haue made choyse of comparinge these religions accordinge to the rules of ttue prudence and right reason VVhy the comparinge of religions accordinge to rules of vvisdome is chosen before others rather then otherwise as the most generall most easie most euident and most effectuall for all sortes of people for albeit Catholiques Protestants agree that to be the true religion of God which is most agreable to his word yet sith they neyther agree which is his word Protestants reiectinge much of that which Catholiques reuerence for Gods heauenly word nor which is they sense therof Thus Tertullian lib. de praescript proued by reason the Cath. religion to be preferred befor anie heresie they can not be brought to agree about one balance of Gods word wherby they may weigh their religions together Besides that not onely Catholicks teach but also Protestants confesse that the weaker sorte of Christians can not iudge which is the true exposition of Scriptures And therfor to weighe religions to them by the balance of Scripture D. Reinolds Confer pag. 149. were to weigh one vnknowne thing by an other But the weights of Prudence and right reason are both commun and euident to all therfor the weighinge of religions by them must needs be most generall most easie and most effectual with all sortes of people And if anie refuse to haue their religion tried by these kinds of weights VVhat religion is against vvisdom and reason is follie they confesse therby that they fear their religion to be contrarie to wisdome and reason which is as much as to be fabulous and foolish For what can be opposit to wisdome and reason but follie and fables 3. Nether let anie think that that religion which is most agreable to Prudence and the light of reason is not also most agreable to Scripture Because reason and Scripture are both God his word and Gods truth the one naturall written by his owne hand in our soules by creation the other supernatural written in paper with the hands of his holie Scribes by reuelation The agreablenes of Religion and reason And therfor though these two words be of different degree they can not be contrarie but rather as twinnes of one and the self same parent haue great sympathie and connexion together For as God doth not by his grace destroie the naturall inclination of our will to good but perfecteth it So by his word and faith he extinguisheth not but increaseth the naturall insight which our vnderstanding hath of truthe yea such is the force of our vnderstanding to pearce into Gods truth as that by it the Philosophers as the Apostle witnesseth Rom. 1. came to know the inuisible proprieties of God and his euerlasting power diuinitie S. Paul And sith we see that men by the light of reason know so much of other moral vertues as without all other teaching they perceaue in manie things what is honest what dishonest what iust what vniust what is vertue what vice why should we doubt that God hath giuen to vs equal knowledge of matters of religion and worship of him self Which vertue as it is the cheefest of all morall vertues so the knowledge therof is most necessaire of them all vnto vs. Yea S. Austin accounted so much of Reason as lib. de vtil credendi cap. 12. he said that Recta ratio est ipsa virtus S. Austin because it is the naturall square and rule which God euen in creation giueth to euery one to know what he ought to do Calvvin And Caluin saith that Semen religionis est in mente humana And Iewel art 6. diuis 12. that naturall reason holden within her bondes is not the enemye Iuel but the daughter of Gods truth And therfor he must be very vnreasonable that will without cause be angrye with reason Doct Reinolds And Doctor Reinolds in his conference pag. 207. saith Reason is a notable helpe of mans weaknes This rule therfor of naturall reason and prudence giuen vnto vs by God common and euident to all authorized by verdit of the Apostle confirmed by reason and approued by consent both of Catholiques and Protestantes is that wherwith I intend to direct you in the choyce of Religion and the Balance wherwith I purpose to to weigh before your eyes the two more famous religions which are in our Lande 4. Not because I thinke that onelie naturall light of reason is able without
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
See infra l. 2. c. 13. Which is a great argument that it alone is indeed the true religion of God For as when diuers Citties of Greece contended whether of them deserued greatest praise for a victorie which they obtained against the Persians Plutarch the iudges before whome the cause was brought demaunded of euery one of them whom they thought to haue deserued best after them selues and all answeringe that the Lacedemonians the wise Iudges gaue sentence that indeed the Lacedemonians had deserued best of all for they seinge euery cittye to preferre the Lacedemonians before others they perceaued therby that if their affection had bene as indifferent betwene them selues and the Lacedemonians as it was betwene the Lacedemonians and others their iudgment would haue preferred the Lacedemonians before them selues as well as it preferred them before others And in like sort all sectaries who preferre the christian Catholique faith before all others but ther owne would also preferre it before ther owne if ther iudgment were guided with as much in differencie to ther owne religion as it is to others and not ouerweighed with custome of likinge ther owne and affection to ther preconceited opinions 6. Wherfore seinge that on the one side Gods true religion is thus euidently credible and on the other side our vnderstandinge when it is not miseled with passion or affection Force of vnderstanding but guided by the principles of religion engrafted in our soule by God and directed by the light of reason is of such force that euen by Creatures it can come to the knowledg of God as it is said Rom. 1. that my deare Countrynen may with more facilitie and perspicuitie find out this so important matter as vpon which dependeth their eternall saluation I haue framed this Prudentiall Balance in which by the weightes of prudence and light of Reason they may weighe and compare the Romane Catholique and Protestant religion and see whether of them is more like to come from God and direct men to their euerlastinge happines And in the first parte therof which heere I offer to them I compare these two religions accordinge to their first founders in our English nation And in the second God willinge I will compare them accordinge to their claimes to the word of God their translations or Copies of that word accordinge to their manner of expoundinge it and other such generall groundes of Religion In the third I will compare them accordinge to their Doctrines And in the fourth and last parte accordinge to the effectes which eyther of them hath wrought especiallie in our English Nation 7. In this first parte I proue that the Romane Catholique Se l. 1. c. 2. l. 2. cap. 1. VVhat is sevved of luther many by also Provved of Calvvin or anie other sect maister of our time and Protestant Religions in our English Nation came first and originallie from S. Augustine and Martyn Luther And therfor I compare these two religions together in these two first founders of them in our Nation and lay the qualities and conditions of them fitt for Preachers in the two first bookes as it were ech of them in his seuerall Scale And in the third I compare them together according to the qualities discribed that therby the Reader with indifferent iudgment may weigh them and consider whether is the more likelie to come from god and to bringe his religion whether from the Deuill and to preach his deceites The qualities wherin I compare them are these fiue Learninge vertue motiues to preach In vvhat S. Austin and luther are compared lawfull vocation or mission and right orders to preach the word of God and administer his sacramentes And the pointes wherin I compare the Doctrins which they brought are these fewe Approbation of Christendome VVherin their doctrins are compared allowance of aduersaries Diuyne attestation by Miracles and continuance And I shew euidently by many irrefragable proofes wherof euer one is the confession of Protestantes that S. Austin was very learned Luther ignorant S. Austin vertuous Luther vicious S. Austin moued to preach by heauenly motiues Luther by humaine naughtie Saint Austin lawfully sent to preach his doctrin Luther not sent at all to preach his S. Austin rightly ordered to administer his sacraments Luther not ordered at all to administer his Saint Austins doctrin to haue bene the vniuersall doctrin of Christendome in his time Luthers doctrin to haue bene contrarie to the vniuersall beleife of Christians in his time Saint Austines doctrin to haue bene confessed by his aduersaries then ours now to haue bene sufficient to saluation Luthers doctrin neuer acknowledged of vs to be able to assure any And finally Saint Austines doctrin to haue bene confirmed by true euident and confessed miracles Luthers to haue wanted all color of such confirmation 8 All these pointes I say I haue prooued by euident and irrefragable proofes and testimonies yea euen by the confession of Protestants Which what man of iudgment and carefull of his saluation considereth will I hope make choyce rather to follow Saint Austin and his doctrine than Luther and his For what wisedome or reason yea what sense should ther be to thinke that God and his truth were with ignorance vice naughtie intention want of mission and orders want of consent of Christianitie of confession of aduersaries and of miracles And the Deuils lyes shold be with learning vertue holie motiues lawfull mission right order consent of christianitie confession of aduersaries and diuine miracles If any say that though Luthers Doctrin want the fore said titles of commendation and credibilitye yet it hath the ghospell which is to be preferred before them all I desire such to consider with themselues how vnlikely it is Note that the ghospell should stand with ignorance against learninge wirh vice against vertue with wordlie against holie motiues with runninge of his owne head against lawfull sendinge with no orders against right orders with auersion of Christendome against consent of the same with detestation of aduersaries against ther allowance and finally with want of all miracles against certaine and confessed heauenlie miracles and I hope they will be easely persuaded that howsoeuer some make shew therof yet the ghospell cannot indeed and in the right sense stand with Luther against Saint Austin Or if I cannot perswade such men thus much yet let me entreat them to suspend their iudgment concerninge the Ghospells being on either side till they see the second part of this Ballance wherin God-willinge I shall weigh Saint Austins and Luthers religiō according to their claimes to the ghospell and the right sense therof and by Gods assistance euidently shew that Saint Austins religion hath as much aduantage ouer Luthers touching the true possession of the ghospell and right sense therof as it hath concerning the foresaid titles All our ancient Clergie Catholik 9 I haue also in this parte shewed that the Romane religion of
was redy to dye ex Bed lib. 3. cap. 2. 12. The same Bale cent 1. cap. 83. saith that Aldelm went happilie to Christ and yet withal confesseth that he wrote for shauen crownes after the Roman maner feasts of Saints single lyfe and such things and was long tyme familiar with P. Sergius cent 1. cap. 93. He calleth Ceolfrid Beda S. Ceolfrid S. VVillebrord Willebrord Boniface and the like most holy monkes And addeth cent 2. cap. 1. that Beda had a most happie end And yet the same man saith of Boniface pag. 79. that he brought the Germans to Papisme and pag. 103. VVas the next to the Pope the greate Antichrist and signed a hundred thousand men in Bauaria with the Popes mark And cent 2. cap. 5. writeth that Willebrord preached Papistrie Of S. Beda he saith cent 2. cap. 1. That he can not be excused from all superstitious doctrine And in the same place saith that Ceolfrid vsed the new ordinations of the Roman superstition And that he was a plaine Papist appeareth by his epistle in Beda lib. 5. cap. 22. where he teacheth one sacrifice of the bodie of Christ rounde shauing of Monks Calleth Peter head and Primat of the Apostles Whervpon Fox lib. 2. pag. 126. termeth him a shaueling condemneth him for calling Peter a Mediator and termeth it a Monkish epistle And in lyke sort Bale speaketh of diuers others S. Hilda For cent 1. cap. 94. he saith S. Hilda Abbesse was a most holy woman Ibid. Iohn of Beuerly a man very learned and pious accounted it most sweet to preach Christs Gospel out of the Pulpit and ended his life in great constancie of Euangelical spirit And cent 2. cap. 1. Calleth him a most holy prelat Cambden also Descrip Britan. pag. 518. Calleth S. Werburg Saint S. VVerburg S. Milburg S. Botulph pag. 526. S. Milburg a most holy virgin p. 612. King Oswald Saint and pag. 150. That that age was most fruitful of Saints pag. 473. Botulph most holy And pag. 472. Guthlac lead his life in great holines This by the confession of Protestants was the fruit of S. Austins religion And if it be true as most true it is which our Sauiour said that we can not gather grapes of thornes nor figges of brambles And if it be true that vertue springeth not out of the Diuels seede nor Saints out of his Religion Sure it is also that S. Austins Religion came not from the Diuel but from God Can any man of sense thinke that so great sanctitie can stand with ignorance of the true way to saluation With ignorance of the true worship of God That men become Saints and attain to heauen by Religion of Diuels Are Diuels so bountiful to men as they will teach them the waye to heauen Or haue they such skil as they can inuent new wayes to heauen besides the way that Christ taught And this for the vertue of S. Austins followers Now let vs see what account Protestants make of the learning of some of them 4. That we may be assured that it was not ignorance which made our Ancestors imbrace S. Austins doctrine That our Ancestors follovved not S. Austin vpon ignorance S. Aldelm Bale saith cent 1. cap. 83. Did so studie both Deuine and Human learning that be far passed all the Deuines of his tyme most learned in Greeke and Latin S. Aldelm in Verse and Prose and cleare in wit and speeche Fox Acts 125. saith he was a learned Bishop of worthy praise for his learning Cambd. Descript Brit. 210. saith he was surely worthie that his memorie should remain for euer For he was the first Englishman that wrote in Latin and first that taught Englishmen to make Latin Verses Godwin in Vit. Aldelm He became Very learned in Poetrie excellent and writ much in Greek and Latin Prose and Verse but his cheefe studie was Deuinitie in the which no man of his tyme was comparable vnto him And yet to assure vs also of his Religion lib. cit affirmeth that he wrote at the commandement of Monks for shauing and anointing of Priests for feasts of Saints and single life and other saith he new rites and that he had great familiaritie with Pope Sergius And cent 14. cap. 26. saith that Maidulph maister of S. Aldelm was sullied with Papistical blemish and was a most eager defender of the Roman constitutions And yet the same Maidulph saith Cambden Brit. pag. 210 was of great learning and singuler pietie S. Beda Of S. Beda Bale cent 2. cap. 1. giueth this testimonie He was so practised in Prophane writers that he scarce had his match in that age he learnt Phisick and Metaphisick out of the purest fountains He knew the misteries of the Christian faith so soundly note that for his exact knowledg both of Greeke and Latin many preferred him before Gregorie the Great There is scarce any thing worth reading to be found in all Antiquitie which in due places is not read in Beda 〈◊〉 if he had liued in the tymes of Austin Hierom Chrisostom I doubt not but he might haue contended for equalitie with them He put forth many bookes ful of all kind of learning Thus Bale of S. Beda and in like sort Fox Acts. pag. 127. saith he was a man of worthy and memorable memory and famous learning The whole Latin Church at that tyme gaue him the maistry in iudgement and knowledg of the holy scripture Stow Chron. pag. 93. Beda a famous learned man Cooper Chron. An. 729. Beda for his learning and godly life was renowned in all the world Bel in his Downfal Beda for vertue and learning renowned in all the world Cambden Brit. pag. 670. Bede the singuler glorie of England by pietie and erudition obtained the name of venerable wrote manie volumes most learnedly And yet how plaine a Papist S. Beda was shal be shewed both by his owne doctrine and by open confession of Protestants cap. 17. 5. The third wherof I will speake is Alcuin scholler to S. Beda Alcuin but maister to Charles the great Of whome Bale cent 2 c. 17. VVriteth thus He was thought by far the most learned Diuine of his age yea of all English men from the beginning after Aldelm and Beda in so much that he was maister to Charles the great and the first beginner of the Vniuersitie of Paris skilful in Latin Greeke and Hebrew Cambd. in Brit pag. 629. Calleth him the onely glorie of York And yet who readeth this Alcuins booke de Diuinis Officijs shall clearly see that he and our Contry then was as perfect Papists as any now are For there he shal finde all our Ceremonies at Baptism of exsufflation exorcising of salt Chrisme and the lyke Our Ancestors vsed all our present Cath. Ceremonies in baptisme Our three Masses on christmasse day Our Candlels on Candlemasse day Our Ceremonies in the holy weeke of keeping the Sepulcher hallowing the font putting out all the candels but one
banishe all reason discreation and wisedome No surelye 12. I would to God protestantes would consider with what confidence and securitye of coÌ„science we may aunswere and appeare before god at the latter day for our faith For if any faith or beleife of Christianitye be laudable or excusable before God Conuersion of our Nation to the Cath. faith prophetied of surelie our is Because we haue taken no new faith but to omitt all externall profes and keepe within the compasse of our nation we retayne that faith of Christ Boeth Histor Stâ—t lib. 9. pag. 159. Bale Cent. 1. cap. 61. to which that our nation should be conuerted from ther Paganisme was prophetied and foretold by holie men as both Catholikes and Protestants record that faith which our forefathers and nation receaued aboue a thousand yeares agoe and from great learned and holie men lawfullie sent and rightlie ordered to preach it which all christendome then and euer since held which the aduersaries of it then and now confesse to haue bene sufficient to saluation and finallie which was contested by God by true and confessed miracles Causes of Catholicks confidence for their faith And therfor we may confidentlye say to god in the day of iudgment that if we were deceaued in our faith vertue learninge lawful mission right order consent of Christedome confession of aduersaries heauenlie miracles and consequentlie Gods owne testimonie haue deceaued vs which is also gether impossible And contrariewise I would Protestants would thinke with what feare they must come to render account to God Causes of distrust of Protestants for forsakinge so auncient a faith and the faith of their forefathers for so long time which so great learninge so much vertue so lawfull mission so right orders such consent of christendome such acknowledgment of aduersaries such diuine miracles did comend vnto them for a new faith neuer hard of by their forefathers nor commended vnto them selues by any of the forsaid titles but rather discommended by the contrarie as comminge from an ignorant and vicious man neither lawfullie sent nor rightlie ordered and which was contrary to the faith of christendome condemned by all the cheifest aduersaries and wholie destitute of all miracles or diuine testimonye Surelie if want of learninge of vertue of lawfull mission of right orders of consent of Christianytie of confession of aduersaries of attestation from God Nay if ignorance vnlawfull comminge naughtie orders Doctrine condemned of christendome and of the chifest aduersaries be like as they are most like to deceaue then surelie our Protestants be deceaued 13. Open therfor your eyes for Gods sake my most deere Countrimen and be not wilfully deceaued for wilfull ignorance doth not excuse but increase your fault before God And consider that we exhort you not to a new religion but to a most auncient and as it is commonly tearmed the old religion not to a strange religion but the religion of our owne Countrie Prelates and forefathers for almost a thousand yeares together Not to an vntryed Religion but that which hath bene tryed so many hundred yeares and by which it is confessed of our aduersaries that diuers haue bene saued and are yet saued Our first Christian forefathers had good reason to relinquish the Pagan stuperstition of their progenitors and to imbrace the Christian Religion See this proued lib. 1. cap. 4. 5. 13. 23. which Saint Austin and his fellow labourers preached vnto them because they saw it taught by great learned and vertuous men to worke great pietie and godlines in them that imbraced it and to be confirmed from God by assured miracles such as Britons then and Protestantes now confesse to be true miracles And we their children haue the same motiues and besides the experience and approbation of one thousand yeares continuance to abide and perseuer in the same religion But what cause alas had you my deare countrymen Protestants to foresake so auncient See all this proued lib. 2. c. 6. 7. 8. 12. 14. so godlie a Religion of your forefathers and embrace this new what excuse or colour of reason can you make of this your condemninge your Ancestors for blind and their religion for follie Did you see their religion confuted by publicke disputatioÌ„ No. Did you see yours defended by such rare learned men as neuer were in England before No. Did you see it preached by such vertuous men as neuer England had before No. Did you see it bringe forth such vertuous effects and holie life as neuer was the like before No Dâ—d you see it published by men that had better proofe of ther commission and orders from God than any had heer to fore No. Did you heare it to be more approued of the rest of Christendome than before No. Did you know it to be approued for good of aduersaries more than the religion before No. Finallie did you see it confirmed by more certaine and true miracles than was the auncient Religion No. What reason then can you giue either to men now or to God at the day of Iudgment of your forsakinge your forefathers faith so grauelie so aduisedlie and prudentlie embraced of them and so long time continued but a vayne pretence of Gods word wronglie vnderstoode which euery Hereticke can and doth giue and which when it is opposite as it is heere to true vertue lawfull mission right orders and vndoubted miracles is as is shewed before and shall more heerafter but a vayne colour shew and shadowe of reason much lesse able to defend your doinges either before men now or God at the latter day I will heere make an end onelie requesting you for Gods sake to lay all passion aside whiles you reade this booke but peruse it with as great diligence and desire of your owne Good as I composed it and presented it vnto you And God who is the Authour of all truth graunt that it worke that effect in you which him selfe desireth farewell my most deare Countrymen this 6. of Ianuary 1609. TO THE READER TVVo onelie meanes Gentle Reader hath allmightie God giuen vs to be assured of truth Tvvo onely vvaies to be certaine Science Beleef The one by Science of euident truth which we our selues do know The other by Beleefe of euident authoritie of others who in like manner do know and whose testimonie we haue no iust cause to mistrust And therfor as he who should reiect euident reason should both be vnreasonable in fightinge against reason and iniurious both to God and himselfe by refusinge a meane which God hath giuen him to atttayne to truth VVhy good authoritye aught to be beleued So likewise he who should reiect euident Authoritie should both do against reason which biddeth him giue creditt to such authoritie and be iniurious to God and him selfe by castinge away such a meane as God gaue him to assure him selfe of such truth as by himselfe he could not know and finallie should be an enemie to humaine societie which
vpon it And therfor if it be reiected all our auncient Chronicles may be contemned as fables or vncertayne tales C CAPGRAVI lyued vnder King Henry the fixt He was saith Bale Centuria 8. cap. 1. Doctor of Diuinitie of Oxford and Prouinciall of the Austin fryers the cheife diuine and Philisopher of his tyme of a cleare witt and vtterance he loued the Scriptures singularly and commented the greatest part of the Bible and was Confessour to Humfrey Duke of Glocester E EALRID liued vnder King Henry the second He was saith Bale Cent. 2. cap. 99. famous for birth for learning and for innocent life He in short time excelled all his fellowes in all ornaments of life left no kind of learning vntouched refused a Bispoprike the better to excercise vertue and to preach the Gospell He was an other Bernard mild in disposition pious in action and most modest in Counsell and was a godlie man And in all kind of vvriting most like to Bernard Thus Bale ETHELWERDVS seemeth saith Cambden in descrip Brit. 100. to haue bene great grand child to King Adulph and liued about the yeare 950. His booke was published by Protestants with Malmes buriensis and others Sauill who published him saith he is to be commended for his nobilitie and antiquitie F. FLORENTIVS liued vnder King Henry the first He vvas saith Bale Cent. 2. c. 66. very learned both in diuine and humane literature and gott great fame by his vvriting He had saith Bale a vvit apt for any thinge and an excellent memorie let no day passe vvherin he did not some vvhat for the honour of his Countrie and calleth his Chronicle an excellent comment which also is printed by Protestantes G S. GREGORY the great was the cheefe Author next after God of the conuersion of our English Nation vnto Christianitie and lyued eight yeares after he had sent S. Austin hither and had heard of great fruit of his labours He is one of the famous Doctors of the Church and greatlie reuerenced of Protestantes as you may see infra lib. 1. cap. 5. GILDAS syrnamed the vvise a Britan florished about the yeare 580. which was eighteen yeares before S. Austins comming hither He vvas saith Bale Cent. 1. cap. 66. out of Polidor a most graue Author hauinge vvell learnt liberall sciences gaue himselfe vvholie to studie the Scriptures and ledd a most innocent life This mans writinges also haue bene published by Protestantes and I produce his testimonie cheiflie to shew what was the Religion of the auncient Britons GEFFOREY of Monmonth lyued vnder King Stephen He vvas saith Bale Cent. 2. cap. 86 a Briton and learned both in verse and proofe and he highlie commendeth his diligence and saith he excellentlie deserueth of his Countrie Thus he and other Protestantes account of this Geffrey which maketh me to alleadge his authoritie against them though Catholickes for the most part account him but a fabulous Authour and his bookes be forbidden by the Councell of Trent and Cambden Britan. pag. 8. calleth his historie Ineptias fooleries H HOVEDEN lyued vnder kinge Iohn He vvas saith Bale Cent. 3. cap. 55 of a noble race and a famous Chronographer His historie was published by Savill and dedicated to Queene Elizabeth wher togither with Huntington he is called a very good and diligent Authour and most true guide of the times past HVNTINGTON liued vnder King Stephen He vvas saith Bale cent 2. cap. 82. out of Polidor and Leland an excellent Historiographer and approued Authour and vvrit saith he finely and learnedly He is acounted of Cambden in Britan. pag. 306. an Authour priscae fidei Of Doctor Caius lib. de antiquit Cantabr pag. 64. Summus Historicus And his history was publâ—shed by Savill with the foresaid commendations Fluyd in descript Monae calleth him egâ—egium Historicum I. INGVLPHVS lyued in the time of the Conquest is much desired saith Sauil who published him of very many vvho desire to knovv our Antiquities M MALMESBVRIENSIS lyued vnder Kinge Stephen He vvas saith Sauil who published him in his epistle to Queene Elizabeth amongst the faithfull recorders of thinges done the cheefe both for truth of Historie and for Maturitie of iudgment very learned and hath comprised the historie of Seauen hundred yeares vvith such fidelitie and diligence that he may seeme of all ours to haue bene the onelie Historiographer Camb. in Brit pag. 514. calleth him Optimum Historicum an excellent Historiographer Bale Cent. 2. cap. 73. saith playnelie he was the most learned of his age in all kinde of good learning and of singular vvitt diligence and industrie in searchinge all Antiquites and compiled a fine and most excellent Historie And this man so highlie commended by Protestants is the Authour vpon whom next after S. Bede I relie and the edition which I cite of his historie and of Huntington Houeden and Ingulph is of Franckford Anno. 1601. infol MARIANVS liued at the time of the Conquest He vvas saith Bale Cent. 14. cap. 45. learned both in diuinitie and Humanitie and lyued all most thirtie yeares solitarie vvith admiration of all men and continuallie studied He is accounted an excellent Historiographer a singular Calculator and a graue diuine vvhich titles saith he to this dâ—y all vvriters de giue him Thus Bale Cambd. in Brit. pag. 321. calleth him an Historiographer Antiquae fidei N. NEVBRIGENSIS lyued vnder Kinge Iohn He vvas saith Bale Cent. 3. cap. 53. Doctor of diuinity scarce let any hovver pâ—sse vvithout reading of learned bookes and vvrote a Historie vvith a cleare stile O. OSBERNE liued vnder Kinge William Conqueror He vvas saith Bale Cent. 2. cap. 54 most familiar and invvard vvith Archbishop Lanfrancke vvas the excellentest Musycion of his time and had a florishing and eloquent stile OTTERBVRNE He vvrote saith Bale Cent. 7. cap. 75. out of Leland a historie sincerely though his cheefe studies vvere in Phiâ—osophy and Diuinitie P. PARIS lyued vnder King Henry the third He vvas saith Bale Cent. 4. cap. 26. from his infancie brought vp in learning and continuallie at studie And vvrote a Historie from the conquest vnto the thirtie fift yeare of the said King Henrie vvith most great diligence and fidelitie And for his singular giftes both of bodie and minde vvas deere to that King at vvhose commande he vvrot his Actes This authour is much esteemed by Protestants because some times he inueigheth bitterly against some acts of the Pope of his time and therfor was published by them and greatly commended in the preface by the pretended Archbishop Parker as it is thought W. VVALSINGHAM lyued vnder King Henry the Sixt. He vvas saith Bale Cent. 7. cap. 88. out of Leland studious diligent in Histories He is much commended by the Protestantes who published him in a Preface before his historie who is thought to haue bene pret Archbishop Parker VVESTMONASTERIENSIS lyued vnder King Edward the first He did saith Bale Cent. 6. cap. 31. labour singularlie in vvriting and vvas in all kind of learninge of
of protestants perished straight after S. Greg. tyme and euer since hath bene onely in Idiots and lurking holes how could it be the vniuersall faith of all Christendome in his tyme Could the vniuersall faith of Christendome perish in one or two yeares Would all learned men and open Churches forsake it in so short time and onely Idiots and holes keepe it See more of this matter lib. 2. cap. 1. infra CHAP. XII That the doctrine vvhich Austin taught vvas the true vvay to saluation Proued by the open confession of his Aduersaries and other things affirmed by them 1. THe first aduersaries which S. Austin had to his doctrine were the Britons before mentioned Of whome S. Beda l. 2. cap. 2. writeth that S. Austin hauing cured a blind man whome they could not The people praised S. Austin as a true preacher of all truth and veritie Britons approue S. Austins doctrine And the Britons confessed indeed that they vnderstood that to be the true way of righteousnes which Austin had preached and shewed to them The same writeth Huntington lib. 3. Stow Chron. pag. 66. and others And albeit his preaching to them then tooke not that effect which he intended yet if Fox say true lib. 2. pag. 123. that in Ina his time began the right obseruing of Easter day to be kept of the Picts and of the Britons with in short tyme the whole Nation not onely approued but also admitted S. Austins doctrine Yea if it be true that Godwin writeth in vit Theod. That to him all the British Bishops and generally all Britany yeelded obedience and vnder him conformed them selues in all things to the rites and disciplin of the Church of Rome they performed this longe before about 60. yeares after S. Austin Protestāts account S. Austins doctrin sufficient to saluation 2. The next open Aduersaries of Saint Austins doctrine in England haue bene the Protestants Of whome diuers haue in their writings openly acknowledged as much as the Britons did For Iuel in his famous challeng Iuel offered to recant if any of the holy Fathers who liued in the first 600. yeares after Christ were found contrarie to him in his Articles In which compasse of yeares both S. Greg. and S. Austin liued And cryed out saying O Gregorie O Austin c. If we be deceaued yow haue deceaued vs. Fulk Fulk in 1. Cor. 15. Seeing Gregorie and Austin saith he taught the truth in all points necessarie to saluation our Contrie hath not beleeued in vaine nor all our fore Fathers are dead in their sinnes Fox Fox in his Acts pag. 111. 120. 122. Calleth the faith planted here by Austin and his fellow-laborers the Christian faith p. 115. 116. the faith and doctrine of Christ pap 121. Christs Religion and that Church the Church of Christ And pag. 112. The perfect faith of Christ Cooper Bishop Cooper Chron. Anno. 636. calleth it the right beleefe Stow Chron. pag. 9. calleth it the Christian faith Stovv And pag. 72. pure and incorupted Christianitie Cambden Cambden in descript Britan. pag. 519. The true Religion of Christ Godvvin Apologie for the oath of alleageance The faith of Christ Godwin in Paulin. The Gospel And in Mellit The faith of Christ Holinshed in Brit. Holinshead The Christian faith The faith of Christ The word of God Bilson of Obed. part 1. pag. 57. calleth it Religion to God Bilson Sutclif Subuers cap. 3. termeth it Faith Religion Christian Religion Sutclif and saith the people were conuerted to Christ Finally Fox lib. 2. pag. 124. after he had tould in particuler how euery one of those seauen Kingdoms which then were in England was conuerted concludeth thus Fox And thus by processe of tyme we haue discoursed from tyme to tyme how and by what meanes the Idolatrous people were induced to the true fayth of Christ And who considereth with him selfe that not onely our Catholick English Ancestors imbraced the doctrine of S. Austin but also the erroneous Britons and Protestants account it the true way of righteousnes the Gospel the Faith of Christ The perfect faith of Christ the right beleefe the true Religion of Christ pure and incorrupt Christianitie and finally true faith of Christ neede seeke no more but what S. Austins faith was and follow it To those that grant that S. Austins faith was the true way to saluaiion I might adde also the Protestants who affirme the same of the present Romā faith whose testimonies yow may see in the Apologie of Protestants Tract 1. Sec. 6. Onely I will content my selfe with his Maiesties wordes to the parlament 9. of Nouember An. 1605. put forth in print thus VVee do iustly confesse that many Papists especially our Forfathers laying their onely trust vpon Christ and his meritts as they them selues teache in Bellarm. may be and often tymes are saued detestinge in that point and thinking the crueltie of Puritans worthy of fyer that will admit no saluation to any Papist 3. Besids this open confefsion of diuers Protestants for the truth of S. Austins Religion it may be also conuinced out of diuers other things which them selues teach For it being supposed out of Gods word heb 11 that without the right faith it is impossible to please God and withall confessed of diuers Protestants that S. Austin and his fellowes were holy men it necessarily followeth that his faith was the true faith of God S. Austin and his follovvers holie men by Protest Of S. Austins holines the English people in general some thing hath bene sayd before Of others Fox lib. 2. pag. 123. saith Cutbert Iaruman S. Cutbert Cedda and VVilfrid I iudge saith he to be of a holy conuersation pag. 125. S. Aldelm Aldelm a worthie and learned Bishop of notable praise for his learning and vertue Ibid. he calleth S. Iohn of Beuerly and S. Egwin Saints pag. 127. S. Iohn Beuerly Touching the integrite and holines of Bedas life It is not to be doubted S. Beda with great comfort of his spirit he departed this life pag. 128. He intituleth S. Boniface a Martyr of God S. Boniface And yet pag. 129. calleth him a great setter vp and vphoulder of Popery pag. 112. calleth king Edmond three tymes Saint S. Edmōd Item pag. 121. King Oswald a Saint saith he had great vertues and by prayer ouercame his enemies S. Osvvald Cooper Chron. an 636. calleth Birin Saint an 643. Oswald a holy king 869 holy king Edmond Stow Chron. pag. 78. Cedda a holy man Iaruman a Bishop of great vertue Ibid King Sebbi very deuout and godly pag. 81. Kinesburg and Kineswith for holy conuersation excelling pag. 99. Cutbert Saint Bale cent 1. cap. 76. saith of S. Aidan that he was a man of most innocent life and ful of the spirit of God and yet was Oswald his scholler a manifest Papist praying before crosses and for the dead euen when him selfe
vndoubtedly the same which his maister S. Gregor lib. de Sacrament and our ancient Contreyman Alcuin lib. de diuinis offic describe which Catholicks now vse and Protestants reiect to wit besids baptising with water to exorcize the child and to breath in his face to make the signe of the Crosse in the childs forhead and brest to put salt into his mouth and to touch his nostrels and eares with spitle and to anoint him betwene the shoulders Surly these things considered me thinkâ— S. Austin may say to vs as Saint Paul did to the Thessalonians My Gospel was not to yow in speech onely but in veritie and in the holy Ghost and in much plentie And that our Ancestors and we may say with the great Doctor Richard de S. Victore The things which we beleeue were confirmed with so many so great so wonderful miracles that it may seeme a kind of madnes any way to doubt of them I would the Iewes Protestants would mark I would the Pagans Puritans would consider with what securitie of conscience we may appeare before God touching this parte May we not with all confidence say to God Lord if it be an error we were deceuied by thee For the things which we beleue were confirmed amongst vs with so greate signes and wonders and with such as could not be wrought but by thee Surely they were deliuered vnto vs by men of great holines and approued with great and authentical testimonies thy self cooperating and confirming their speeche with signes following 11. Finally if any men be founde so Thomas-lyke and hard of beleefe that he will not beleeue that S. Austin wrought any miracle let them answer that which S. Austin saith lib. 22. de ciuit cap. 5. against the Pagans S. Austin who would not beleeue the miracles of the Apostles If they beleeue not that miracles were wrought by the Apostles of Christ by S. Austin and his fellowes that they might be credited this one miracle alone sufficeth that all the world should beleeue without miracles That our English Ancestors should without al miracles forsake their ancient and easy Religion and follow a new and difficult both for points of beleefe as the mysterie of the Trinitie Incarnation Eucharist and more difficult to practice as to refrain both act and thought 12. If any ask why are not miracles now done for confirmation of S. Austins doctrine as wel as then VVhy miracles are not novv I answer with S. Gregorie homil 29. in Euangel S. Austinâ— The multitude of the faithful was to be nourished with miracles that it might increase to faith Because we water the plants which we set til we see them to haue taken roote but after that we leaue watering them S. Greg. And with S. Austin lib. 22. de ciuit cap. 8. I might say that miracles were necessarie before the world of Britanie did beleeue VVho so euer now requireth wonders to beleeue he is a great wonder that beleeueth not when the world beleeueth Was it sufficient for the Iewes to beleeue the doctrine of Moises that their Forfathers saw it confirmed of him by many wonders And shall it not suffice vs that our Forfathers testifie that they saw S. Austins doctrine confirmed in lyke sorte Were not our Forfathers to be credited as wel as those Iewes Or are we more incredulous than their posteritie And hitherto Gentle Reader we haue shewed that Saint Austin had all things requisit to a sufficient and lawful Preacher of Gods word vvhat hath bene hitherto proued to wit great learning famous vertue lawful vocation and right orders we haue also shewed that the Doctrine which he preached was the vniuersal faith and religion of all Christendom at that time is confessed by the greatest Aduersaries therof to haue bene sufficient to bring men to heauen and was aproued and contested by God by manie miracles to be his diuine and infallible faith what now remaineth but to seek out what S. Austins Religion was in particuler that finding it we may be sure to haue found a Religion taught vnto our Ancestors aboue 1000. years agoe by a great Diuine by a famous Saint and a lawful Preacher rightly sent and ordered which so long since was the Religion of all Christendom was approued by God him self by true miracles and is confessed of the aduersaries to haue bene sufficient to saluation Than the which I know not what more amy reasonable man can desire CHAP. XIIII That S. Austin was a Roman Catholick proued by his Maister S. Gregorie 1. HOw careful S. Austin was to follow the doctrin and Religion of his Maister S. Gregorie apeareth by what was sayde before out of S. Beda lib. 1. cap. 27. of the questions S. Austins Rom. religion proued by S. Gregorie which S. Austin sent vnto him so far as from England concerning small matters And therfor his Religion may be euidently gathered by that of S. Greg. But because it would be tedious to proue that Saint Greg. was a Roman Catholick in all substantial points of Religion I will for proofe hereof make choice of two especial points To wit The Popes Supremacie and the Sacrifice of masse Because in the first of these points Do Reinolds in his Confer pag. 568. affirmeth the very being and essence of a Papist to consist And D. Whitaker cont Dur. pag. 503. saith It is the head of popish Religion of which almost all the rest depend And in the masse saith D. Sutclif in his Answer to Exceptions pag. 11 The very soule of Poperie doth consist And D. Whitak loc cit pag. 426. affirmeth that Nothing is more holy and diuine in our conceipt And lastly I will proue it be the open confession of diuers Protestants S. Greg. beleued the Popes supremacie 2. As for the first pointe of the Supremacie S. Greg. lib. 4. Epist 32. faith of Saint Peter who as Bil on saith lib. 1. of Obed. pag. 380. was Founder of the Roman Church It is manifest to all that know the Gospel that by our Lords voice the care of the wholle Church was committed to S. Peter Prince of all the Apostles And lib. 1. epist 24. Peter houlding the Princedome of the Church accounted him self the cheefe in the Church And lib. 11. epist 44. he calleth the Roman Church Caput fidei the head of the faith His words are these Admonemus vt Apostolicae sedis reuerentia nullius praesumptione turbetur Tunc enim status membrorum integer manet si caput fidei nulla pulsetur iniuria Likwise lib. 7. epist 49. he saith The care enioyned to vs of all Churches doth bind vs. lib. 7. epist 6. VVho doubteth but that shee Church of Constant is subiect to the See Apostolick And epist 64. If any falt be found in Bishops I knovv not vvhat Bishop is not subiect to her Church of Rome Which last words do so plainly auouch S. Greg. opinion of the supremacy as Doct. Reynolds Confer pag. 547. findeth no
much filth of superstition D. Fulk Fulk 1. Cor. 4. Austin did not beget the Nation of the English men to Christ by the pure Gospel but vvith the mixture of Traditions And that Christian Religion vvhich he found in the Britons he labored to corrupt vvith Romish inuentions 1. Cor. 15. Austin did not in all points teach the true faith to the Saxons 2. Cor. 12. Aust brought in corruption Syr Francis Hastings in his Wast word once or twise saith that Austin brought in the Romish Religion Osandes Osiander Epit. Hist cent 6. Aust thrust Roman rites and customs vpon the English To vvit Altars Vestements Masses Chalices Crosses Candlesticks Censars Banners holy Vessels holy vvater and bookes of Roman customs B. Bale See Magdeburgenses cent 6. Bale cent 1. pag. 19. After Austins Apostleship saith he vnder the English Saxons there followed an other kind of Monkes which corrupted all with most filthy superstitions Idolatries And cent 1. cap. 70. Austin entred not with the Gospel of Luther of Christian peace but with the banner of his Apostleship with a siluer Crosse Letanies Procession Images painted Pictures Reliques and ritual bookes And cap. 72. Aust made Elbald drinck of the cup of the whore cap. 73. King Ethelbert first of all English men receaued of Greg. 1. Bishop of Rome by Austin the opinions of the Roman ReligioÌ„ with all saith he the imposture or deceit and dyed the one and twentith yeare of his receaued Papisme And pag. 73. he calleth our primitiue church a carnal Synagogue And yet further cent 8. cap. 85. Austin saith he brought in Popish Monkerie besides the Popes traditions o filthie and blasphemous mouth brought no thing but mans dung Cent. 13. c. 1. Austin the Roman brought hither Romish rites without sound doctrine The King receaued Romanisme with the anexed Idolatries He brought in Monkes Altars Vestements Images Masses Chalices Crosses Candlesticks Banners holy as they call them Vessels holy water and bookes of Roman customs Their cheeffest studies were about the oblations of Masses And finally Cent. 14. cap 31. he saith Austin disposed all things in England to the forme of the Sinagogue of Rome and made English men honorers of the Pope Thus plainly is S. Austins Roman Religion confessed by Bale who was both as earnest a Protestant and as skilful in antiquities as euer â—nglish Protestant was Holinshead Holinshead also Descript Brit. cap. 27. saith The Inhabitants of Britanie receaued the Doctrine of Rome brought in by Austin and his Monks Ib. Austin indeed conuerted the Saxons from Paganisme but imbued them with no lesse hurtful superstition than they did know before For besides the name ef Christ and external contempt of their pristinat Idolatrie he taught them nothing at all but rather made an exchange from grosse to subtil trecherie from open to secret Idolatrie and from the name of Pagans to the bare Title of Christians So far were these men from thincking S. Austin to haue bene a Protestant or to haue agreed with them as Fulk would 2. Cor. 12. in the cheefe and most essential points of faith CHAP. XVII That S. Austin was a Roman Catholick proued by the Doctrine and faith of the Engilsh Church which he founded 1. IN this Chapter I will first set downe what Catholicks haue written of the faith of our Primitiue Church and after what Protestants First therfor our Primitiue English Christians sayd Masse Masse in honor of Saints and that in honor of Saints Beda lib. 4. cap. 14. Let them say Masses and giue thanks that their prayer is heard and also for the memorie of King Oswald Likwise they sayd Masse for the dead and consequently beleued it to be propitiatorie for sinnes Masse for the dead Ibid. cap. 22. Tuna a Priest and Abbot did often times cause Masse to be saide for his brothers soule Item lib. 5. cap. 13. and lib. 3. cap. cit They erected Monasteries that dayly praier might be made for the dead Offered to god the pretious bodie and blood of Christ Secondly they did beleeue that they offered to God the pretious body and blood of Christ as we beleeue we do at Masse Beda lib. 5. cap. 22. All Christian Churches throughout the world should prepare bread and wine for the mystery of the flesh and precious blood of the immaculat lambe and when all lessons prayers rites and ceremonies vsed in the solemn feast of Easter were done should offer the same to God the Father in hope of their redemption to come lib. 4. cap. 28. S. Cutbert offered the host of the holsome Sacrifice to God Thirdly CoÌ„fession of sinnes and pennance for them they confessed their sinnes to Priestes and they enioined pennance lib. 4. cap. 25. Adaman in his youth had committed a certain greiuous sinne resorting therfor to a Priest confessed his sinne to him The Priest when he had heard his sinne said a great wound requireth a great cure and medecin therfor giue thy self to fasting and prayer as much as thou art able And lib. 4. cap. 27. He telleth how Saint Cutbert heard mens confessions and enioined them pennance Miracle for confession And lib. 5. cap. 14. He telleth a dreadful punishment inflicted by God on one because in time of sicknes he would not confesse his sinnes Fourthly Priests could not marry their Clergy after holy orders takeÌ„ could not marry S. Greg. in Beda lib. 1. cap. 27. If ther by any in the Clergy out of holy orders that can not liue chast they shall take wiues The same hath S. Beda l. 5. c. 22. Fiftly Dirige Masse for the dead they song dirige ouer night and in the morning sayd Masse for the dead Beda lib. 3. cap. 2. The religious men of Hagstalden haue of long time bene accustomed to come euery yeare the eue and the day that S. Oswald was slayne to keepe Dirges there for his soule and in the morning solemnly to offer for him the sacrifice of the holy Oblation Sixtly they vsed holy water and consecrating Churches Holie vvater candels Crosses holie oile Beda lib. 5. cap. 4. The Bishop S. Iohn sent the sick Lady some of the holy water which he had halowed in the Dedication of the Church and also candles lighted Crosses and holy oyle as we do now as is euident by Malmsb lib. 2. Pont. pag. 235. and Ealred in vit Edwardi Seuenthly they blessed them selues with the signe of the Crosse Blessing vvith the signe of the Crosse Beda lib. 4. cap. 14. Cednam blessing him selfe with the signe of the holy Crosse layd down his head on the Boulster and so falling a little in a slumber ended his life in quiet And lib. 5. cap. 22. Euery congregation of faithful men accustometh to beare the signe of the Crosse on their forheads that by the Diuin power of the same they may be defended from all assaults of the Diuel Eightly their Priests and Monks vsed round shauen
of the See Apostolick as it is knowne that Austin and his Successors Bishops were And can we think that the Pops Legats were not Papists Finally diuers of them haue bene canonized by the Pope Hovv manie Archb of Canterb canonized and their memories in the Roman Martyrologe To wit S. Austin S. Laurence S. Mellit S. Iustus S. Honorius S. Theodor S. Dunstan S. Anselm S. Thomas S. Edmund S. Elpheg to whome Godwin addeth S. Eadsin which would neuer haue bene done if they had not bene known Roman Catholicks CHAP. XIX That euery one of the Archbishops of Canterburie from S. Austin to the time of the Conquest of England were Roman Catholicks proued in particuler S. LAVRENCE II. 1. THe first Successor of S. Austin and second Archb. of Canterb. was S. Laurence of whome S. Austin him self made choise and consecrated him whiles he liued but in what yeare he entred is not certain but he died in the yeare 619. as may be gathered out of Beda The learning and vertue of S. Laurence He was saith Godwin in his life a very Godly and wel learned man and tooke great paines not onely with his ovvne charge but also to reduce the Britons Scotts and Irish men to one consent in matters of religion Bale Cent. 13. cap. 2. writeth that he was very skilful in Logick and other Philosophie Beda lib. 2. cap. 3. saith he endeuored to lift vp the building of the English Church to the perfect highnes both by often wordes of holy exhortation and also by continual example of deuout and godly workes and therin also telleth how he labored to reduce the Britons and Irish as a true Pastor and Prelat And thus much for the worthines of this our holy Prelat But as for his Roman Religion although that be euident by what hath bene sayd before of S. Austin yet will I add what Bale saith of him Cent. 13. cap. 2. He was sent of Greg. to instruct the English Saxons in Roman Religion he taught the people the Papistical faith almost in all the Dominion of the English men S. Mellit Archbishop III. 2. THe third Archbishop was S. Mellit who succeded An. 619. For as S. Beda saith lib. 2. cap. 7. he dyed An. 624. after he had bene Archbishop fiue yeares Of whome and his successor S. Iustus Beda lib. 2. cap. 7. writeth That they gouerned the English Church with great labor and diligence The vertues of S. Mellit that he was noble by birth but much more noble for the excellency of his minde often trobled with sicknes yet euer free and sounde of minde did alwaies feruently burne with the fier of inward charitie and was wont with his holy prayers and holy exhortations to driue from him selfe and others all ghostly tentations And. Miracles Ibid. reciteth how that by prayer he quenched a great fier that burnt Canterburie Godwin in vita eius saith he was a man of noble birth but of greater minde exceeding careful of his charge despising the world and neuer caring but for heauen and heauenly things His Rom. Religion His Roman Religion is manifestest because as Godwin confesseth he was an Abbot of Rome sent hither by Greg. and went after to Rome to confer with Pope Boniface sate in Councel and was by him honorably entertained S. Iustus Archbishop IIII. 3. The fourth Archbishop was Saint Iustus who inmediatly succeeded S. The vertue and learning of Saint Iustus Mellit An. 624. and dyed as it seemeth by Beda lib. 2. cap. 18. An. 633. He gouerned saith S. Beda lib. 2. cap. 7. the English Church with great labor and diligence And as Pope Boniface testifieth in Beda lib. â— cap. 8. of him so greatly and earnestly labored for the Gospel as he could shevv whole Contries plentifully multiplied by him and brought vp king Edbald with great learning and instruction of holy scriptures Godwin in his life sayth he trauailed painfully 12. His Cathol Religion yeares His Roman Catholick Religion is manifest by his Pall receaued from Pope Boniface Beda lib. 2. cap. 8. And by what Bale writeth of of him Cent. 13. cap. 3. Where he calleth him Pedagog of the Roman faith And addeth that he brought king Edbald to the Roman faith S. Honorius Archbishop V. 4. The fift Archbishop was S. Honorius who succeded as appeareth by Beda lib. 2 cap. 18. and Baron affirmeth An. 633 and died as Beda writeth lib. 3. cap. 20. An. 653. hauing sate 20. yeares S. Honorius his great learning and vertue He was saith Beda lib. 5. cap. 20. one of S. Greg. schollers and profoundly learned in holy scriptures Pope Honorius writing vnto him in Malmsb. 1. Pont. pag. 208. saith He gouerned his flock with much toile much labor and troble euils increasing And the same saith Godwin As for his Roman Religion that is manifest by his Pal. which Bed lib. 2. cap. 18. His Cathol Religion saith He receaued with a letter from Pope Honorius which also Godwin confesseth And Bale addeth that he first deuided England into Parishes after the Papistical maner Which thing also testifieth Camb. in Brit. pag. 131. and Stow An. 640. And all these Archb. were Italians and fellow Laborers of S. Austin Deusdedit Archbishop VI. 5. The sixt Archbishop was Deusdedit an English man who succeeded saith Beda lib. 3. cap. 20 after a yeare and a halfe to wit An. 655 and gouerned the See 9. yeares foure Monthes He was saith Godwin famous for his learning and other vertues and attended carefully his charge The learning and vertue of Archb. Deusdedit Capgraue in his life saith of him He was a man worthy of God famous for his life and learning watchful in prayer and of most vnspotted puritie But his Roman Religion is manifest by what hath bene saide of his Maisters and Predecessors His Rom. Religion After him saith Beda lib. 3. cap. 20. Damian was consecrated But because he saith no more of him and Godwin reckoneth him not amongst the Archbishops but amongst the Bishops of Rochester I will also let him passe S. Theodore Archbishop VII 6. The next Archbishop chosen saith S. Beda lib. 3. cap. 29. by the Clergie of England was VVighard a Priest of great vertue and worthie to be a Bishop whome the kings of England sent to Rome to be consecrated but he dying there before his consecration Pope Vitalian made choice of S. Theodore a Grecian borne whome he consecrated saith Beda lib. 4. cap. 1. An 668. and not 666. as Bale fableth to make the time agree with the number of the Beast in the Apocalips and continued Archb. 22. The admirable learning of Saint Theodor. yeares three monthes He saith Beda lib. 4. cap. 2. and Adrian his fellovve vvere exceeding vvel learned both in prophane and holy litterature and gathering a company of schollers vnto them powred into their bosoms holsome knowledg and besides their expounding of scriptures they instructed their schollers with musick
Latin masse Priests forbidden to marie and for putting away Priests wiues so he terme h Concubins And cap. 91. That he held a Synod An. 710. Cuius Synodi vigore introductae sunt Imagines in omnes Anglorum Ecclesias Besides he was nexu spiritualli adunatus to Boniface that notorious Papist as Boniface testifieth ep apud Baron An. 734. Capgraue in S. Egwins life hath Pope Constantins Epist to this Archbishop in which the Pope writeth that Brithwald sent Saint Egwin twise to Rome Tvvo Engl. Kings request the P. to confirme their Charters 900. years agoe and that two English kings requested him to confirme their Charters of gifts that they had giuen to S. Egwins Monasterie Tacwin Archbishop IX 9. THe 9. Archbishop was Tacwin consecrated in the yeare 731. sate three yeares The learning and vertue of Archb. Tacvvin Died An 734. He was a man saith Beda lib. 5. cap. vlt certes notable for his godlines and wisdome and wel conuersant in holy scriptures Pope Greg. 3. in his letter to the Bishops of England in Malmsb. lib. 1. Pont. pag. 210. saith that he knew him a religious man and of great vertue Florent An 731. Huntington lib. 3. pag. 339. accord with S. Beda Godwin in his life saith he was a man very religious no lesse learned Bale Cent. 2. cap. 3. saith he was notable for Religion and wisdome excellently learned in scripture and spent his youth in best studies His Rom. religion His Roman Religion appeareth by that as Bale saith He wholy dedicated him self to the Benedictin Rules And as Godwin saith and Pope Gregory l. cit testifieth trauailed to Rome in person and there receaued his Pal. Which also contest Beda in Epit. Houeden parte 1. and others Nothelm Archbishop X. 10. THe tenth Archbishop was Nothelm The learning and vertue of Archb. Nothelm chosen an 734. sate fiue yeares died an 739. Bale Cent 2. cap. 8. saith He was a learned and graue yong man of tryed honestie and knovvne to the vvhole Iland for his memorable deedes Beda in the Preface of his Historie saith he was much holpen by him His Rom. religion His Roman Religion is cleare by his going twise to Rome where he receaued his Pal as write Godwin in his life Hunting lib. 4. pag. 340. Houeden 1. parte Anal. Westmon an 736. Besides that S. Boniface that notorious Papist asked his aduise in matters of religion Ex Ep. Bonif. in Baron an 734. Cutbert Archbishop XI 11. THe 11. Archbishops was Cutbert chosen an 742. and died an 758. or as Bale saith 760. He vvas as Bale Cent. The rare learning nd vertue of Archb. Cutbert 2. cap. 14. hath borne of noble race a man of great renowne for his rare learning and ciuil behauior Godwin addeth to his praises that he was a good Pastor His Roman Religion appeareth both by his great familiaritie with Saint Boniface the Apostle of Germany His Rom. religion whome Fox lib. 2. pag. 128. confesseth to haue bene a Papist and Bale Cent. 2. cap. 13. saith vvas next to the great Antichrist at whose aduise he called a Councel in England In which among other things S. Austins day made holie day he apointed that our S. Austins day should be kept holy day And also because he had a Pal from the Pope Ex Westmon ad 740. Besids he sent most freindly letters and presents to the forsaid S. Boniface Ex Epist in Baron an 740. Bregwin Archbishop XII 12. THe 12. was Bregwin chosen an The great learning and vertue of Archb. Bregvvin 759. sate three yeares born saith Godwin of noble parentage chosen in regard of his modestie integritie and great learning Westmon an 760. saith he was a vvise man and learned His Cathol religion His Roman Religion is known both because he was a Monke as Capgraue saith in his life and because he made earnest suit to the Pope that the Archbishops might be buried in Christ-church in Canterb. and not in the Austins as before as Godwin in vit Lamberti writeth Lambert Archbishop XIII 13. THe 13. is Lambert Rom. religion of Archb. Lambert chosen as Malmsberie hath in Fastis an 762. sate 27. yeares His Roman Religion is out of doubt by that as Godwin saith in his life and Malmsb. lib. 1. Pont. pag. 198. he had bene Abbot of the Austins and as Florent saith Chron. an 764. receaued his Pal of Pope Paul Ethelard Archbishop XIIII 14. THe 14. Archbishop was Ethelard created an 793. or as Malmsb. in Fastis saith 791. and that he sate 13. yeares but Godwin saith he sate but 8. or 9. yeares But he is manifestly ouerseene For he putteth his entrance an 793. and his death an 806. which time includeth about 13. yeares The vvorthines of Archb. Ethelard He was saith Malmsb. 1. Reg. cap. 4. a stout man and worthy of God And lib 1. Pont. pag. 199. very industrious and gratious with the Peeres of the Realme He caried the Letters of King Kenulph and of the Bishops of England to Pope Leo for restitution of the Dioâ—esse of Canterburie and was intertained benignâ—y And P. Leo in his epist to King Kenulph calleth him most holy most deere and most skilful VVhich words saith Malmsb. that high and holy Pope would not haue iterated vnles he knew them to be true Ibid. A man after the first Doctors to be compared with the cheefest Bishops And I had almost said saith Malmsb. to be preferred before them His Cathol religion As for his Roman Religion that is manifest by his forsaid going and sending to the Pope Which also Fox lib. 2. pag. 134. and Godwin confesse And by that as Godwin saith in his life he was a Monke and in B. of Winchester he was an Abbot Our ancient Kings hope to buy heauen by god vvorks which also testifie Malmsb. 1. Reg. cap. 4. Hunting lib. 4. Houeden pag. 403. In Ingulph he subscribeth to a Charter in which King Offa professeth Per bona opera mercari praemia sempiterna VVulfred Archbishop XV. 15. THe 15. was Wulfred who succeded as Godwin saith an 807. Rom. religion of Archb vvulfred but Malmsb saith 804. with whome also agreeth Florent Chron. an 804. he sate 25. yeares And his Roman Religion is cleare See the Charter to vvhich he subscribed in Indulph pag. 855. because as Godwin writeth he was made Archbishop at Rome by Leo 3. And again the 9. yeare after his consecration went to Rome Florent an 804. and Westmon an 806. say he had a Pal of Pope Leo. Theologild Archbishop XVI 16. T Theologild was the 16. Who as Godwin saith succeded an 832 but Malmsb. in Fastis saith 829 and dyed the same yeare Of him little is written But as Godwin saith Rom. religion of Archb. Theologild he was Abbot of Canterburie which putteth his Roman Religion out of question Celnoth Archbishop XVII 17. THe 17. place occupied Celnoth an 830. as
of Pope honorius who made him his Legat in England and Scotland Theobald Archbishop XXXVII 6. THe 37. was Theobald chosen an The vvorthines of Archb. Theobald 1138. and deceased an 1160. He was saith Godwin of so svveete and gentle behauiour being very vvise vvithal as he vvas greatly esteemeed of high and lovv Kings Nobles and Commons His Religion is known His Rom. religion by that as Godwin witnesseth he was a Benedictin monke and Abbot coÌ„secrated of the Popes Legat receaued his Pal from Pope Innocent 2. who also indued him and his successors for euer with the Title of Legatus natus which they all kept til the later end of King Henrie 8. Continuat Florent addeth that being called of the Pope he went to a Councel held in Rome S. Thomas Archbishop XXXVIII 7. THe 38. Archbishop and first Englishman after the Conquest was S. Thomas Elect an 1161. martyred an 1171. He was saith Neubrigen who then liued lib. 2. c. 16. vir acris ingenij The excellent partes and vertue of S. Thomas Archb. A man of a sharp wit and competent eloquence comely in fauor and finely handed comparable to the best in the effectual dispach of any busines he had so spetial a prerogatiue of honor and loue in the Princes hart that he seemed to be his fellow mate in the Crowne And Paris who liued soone after pag. 272. saith a primis adolescentiae annis From his very youth he was adorned with manifould grace And pag. 167. Carnem cilicijs attritam cum femoralibus cilicinis edomuit His fleshe worne with haireclothe His vvonderful austeritie of life he tamed with britches of the same Houeden Parte 2. Anal. saith Irreprehen sibilis vita singulis diebus c. Irreprehensible he receaued day by day three or fyue disciplines at the Priests hand his inner garment was of rugged haircloth of Gotes haire wherwith his whole bodie was couered from the elbow euen to the knees he lay vpon the bare ground before his bed and neuer ceased from prayer vntil for very wearines he layd downe his head vpon the stone be there placed insteed of a boulster The same and much more is written in his life by four writers of great credit who then liued Fox Acts. pag. 206. saith of him thus Threatnings and flatterings were to him both one great helps of nature were in him In memorie excellent good ful of deuotion Godwin saith he was most canonically elected and presently after his consecration became so graue so austere so deuoute in al outvvard shevv as he seemed quite an other man And as Westmon an 1162. writeth a Courtiers life he changed into a most saintly Thus both Catholicks and Protestants write of this blessed martir His Rom. religion His Roman religion is doubted of no man Fox Acts pag. 206. saith he was without all true religion supersticious to the obedience of the Pope and pag. 779. saith Lanfranck Anselm Beket brought the Popes Iudicial authoritie from Rome into this Land both ouer Kings and subiects which euer since hath continewed til these later yeares Bale Cent. 2. cap. 100. saith he was Legatus a latere The Popes Legat. assiduus labor c. and his continual labor was to subiect the Princes Maiestie to Antichrist Hovv God revvarded the pennance of king Henrie 2. What great pennance King Henrie 2. did of his owne accord for being some cause of this blessed mans death and how God the same day rewarded him with a miraculous victorie ouer the Scott yow may read in the Chronicles And how great the deuotion of our Forfathers was to this Saint appeareth by the inestimable riches which they gaue to his shrime of which Erasmus writteth vilissima pars c. Deuotion of EnglaÌ„d to Saint Thomas The basest part was golde all shined glittered and cast forth lightening by reason of the rare and mightie gemmes and precious stones yea the whole Church in euery parte abounded more than with royal riches Godwin in vit Baldwin Euery one thought him selfe happie that could doe anything to his honor Of these riches King Henry 8. had 24. waine Loades besides that which others embezeled And our Ancestors deuotion towards him appeareth by the hard marble stones which are to be seene worne round about the place where his shrine stood with the knees of those that came to pray there As Protestante with admiration do shew to those that come thither Richard Archbishop XXXIX 8. IN the yeare 1173. succeded Richard The vvorthines of Archb. Richard and departed this life an 1183. A man saith Godwin very liberal gentle and passing wise His Roman religion is certain His Rom. Keligion For as the same Godwin and Fox pag. 394. confesse he was a Benedictin Monk and consecrated of the Pope Which also testifieth Westmon an 1174. Houeden 1175. saith he held a Councel wherin he decreed Patrum saith he regulis inherentes insisting in the rules of ancient Fathers that Priestes should haue no wiues and be shauen Priests commanded to put avvay vvomen and to be shauen Baldwin Archbishop XL. 9. THe 40. Archbishop Baldwin succeeded an 1184. and deceased an 1190. aâ—very comely man saith Godwin modest and sober of such abstinence as fame durst neuer stamp any sinister report vpon him The admirable vertue and learning of Archb. Baldvvin Of few wordes slovv to anger and very studious from his childhood Fox Acts. pag. 230. addeth that it is saide that he neuer eat flesh in his life He went with King Richard into the holy land where saith Godwin by preaching counsel liberal almes and continual example of a most vertuous life he did great good and there dyed Bale Cent. 3. cap. 27. saith he was eloquent in speech an exact Philosopher and was accounted in those dayes fit for all maner of studie He was very diligent and careful in the discharge of his Archiepiscopal function behauing him selfe as a worthie Pastor His Rom. religion The Roman religion of this holy Prelat is manifest For as Fox Godwin and Bale L. cit say he was a Cistertian Monke and at the commandement of the Pope razed down to the ground a Church which him selfe had built Reginald Fiz Iocelin Archb. XLI 10. THe next was Reginald fiz Iocelin elected saith Godwin by the Monkes of Canterburie an 1191. but he at first withstood what he might Rare humilitie of Archb. Reginald and with teares vnfainedly besought them to make choise of some other and dyed within few dayes after Yet his Roman religion is cleare His Rom. Religion For as Godwin saith the Pope presently afforded him his Pal. Hubert VValter Archb. XLII 11. IN the yeare 1193. succeded Hubert Walter and dyed an Great vvorthines of Archb. Hubert 1205. VVho was saith Paris Hist pag. 26. vir profundi pectoris c. A man of a deepe reache and a singuler piller in the Realme of incomparable stabilitie and wisdome The
Papistical this is and contrary to Protestancie euery one knoweth Beside as Fox saith pag. 115. most like they did this for holines sake thincking in this kind of life to serue or please God better or to merit more which Kinde of act or ende of theirs is plain Papistical and quite opposit to Protestancie And therfore Fox saith that these Kings were far deceaued To these Kings we may adioin 19. Queenes and Kings daughters whome Fox also pag. 134. confesseth to haue left their royall estate Manie ancient Queenes and K. Daughters nunnes and becommen Nunnes Yea pag. 137. he citeth out of an ancient Chronicle That in the Primitiue Church of England Kings Deuotion of English to monkish life Princes Dukes Earles Barons and Rulers of Churches incensed with a desire of heauen laboring and striuing among them selues to enter into Monkerie into voluntarie exile and solitarie life forsooke all and followed the Lord. The same hath Huntington lib. 5. Houed and others Is this thinck we a proceding of Protestants or rather of earnest and deuout Roman Catholicks 5 Out ancient Kings desire the P. to confirme their Charters 2. Fiftly They desired the Pope to confirme their Charters which they made This you may see of King Ethelbert the first Christian King in Malmsb lib. 1. Pont. pag. 208. Of King Coenred and King Offa in Capgraue in vita Egwin Of King Egbert in Florent Chron. An. 676. of King wulfer in Ingulf pag 884. Of an other King Offa in Paris An. 794. Of King Edgar in Malmsb. lib. 2. Reg. pag. 57. 6. They suffered appeals to Rome from them selues 6 Kings suffer appeals to Rome This is euident in King Egbert and King Alfred in Beda lib. 5. cap. 20. 7. They beleeued S. Peter to be Prince of the Apostles as is to be seene in King Offa his Charter in Cambden in Brit. 7 Our Kings beleeue S. Peters supremacie pag. 613. and S. Peter to be higher in degree than S. Paule as is to be seene in King Ina his verses there pag. 193. and Peter onely to haue had the keies to witt of all the Church as Reinolds confesseth Confer pag. 12 And finally the Church of Rome in their time to be the Catholick and Apostolick Church as Beda testifieth lib. 3. cap. 29 at what time the Protestants account the Roman Church the who are of Babilon and the Pope Antichrist 8 Manie of our Kings canonized by the Pope 8. Seuen of these our English Kings are Canonized by the Roman Church in the Martirologe to wit Ethelbert Richard Oswald Sebbi Edmund Edward martir Edward Confessor 9 Our ancient Kings knovv not iustification by onely faith which would neuer haue bene done if they had not bene Roman Catholicks 9. Our ancient English Kings could be no Protestants therfore they were Roman Catholicks For no others challenge them for theirs That they could be no Protestants is most manifest First because the opinion of iustification by onely faith is accounted of Protestants the foundation VVhat is the foundation and soul of Protetestancie Luther head and cheefest point and soule of their Doctrin and Church It is saith Luther Prefat in Ionam the head of Christian Religion the summe of the scriptures Prefat ad Galath If the article of Iustification by onely faith be once lost then is all true Christian doctrin lost And as many as hould not that doctrin are Iewes Turks Papists or hereticks Item By this onely doctrin the Church is built and in this it consisteth And in cap. 1. Galath If we neglect the Article of Iustification we leese all together And in cap. 2. It is the principal Article of all Christian doctrin all other Arcicles are comprehended in it Fox Acts. Fox pag. 840. saith It is the foundation of all Christianitie Chark And pag. 770. the onely principal origen of our saluatian Chark in the Tower disputation saith It is the soule of the Church And the same say all other Protetestants But this foundation this head this soule of Protestancie our ancient Kings knew not as Fox plainly confesseth in these wordes pag. 170. The Doctrin of Iustification by onely faith was then vnknown And pag. 133. writeth thus of our antientest Christian Kings Our Kings knevv not the Protestant Gospel They lackt the doctrin and knowledg in Christs Gospel espetially saith he in the Article of free Iustification by faith and therfor saith he they ran the wrong way Loe he granteth that they were ignorant espetially of that which Protest esteeme the especiallest point of Protestancie And Ibid. speaking of our ancient Christian Kings hath these wordes How great the blindnes and ignorance of these men was who wanting no zeale wanted knowledg seeking their saluation by their meritorious deedes which I write saith he here to put vs in mind how much we at this present are bound to God for the true sinceritie of his truth hidden so long before to our fforancestors and opened now to vs. A plaine confession that none of our Anceitors vvere Protestants This onely lamenting to see them haue such works and want our faith and vs to haue right faith and want their workes Could he say more plainly that our Ancient Princes and Christian Ancestors knew not so much as the foundation of Protestancy and wanted their faith And with what face then can any man challeng them for Protestants And heere I challeng Abbots or what minister so euer VVhat must be shevved of ministers that saie our Anceitors vvere Protestants to shewe one ancient English man Woman or Child that held this forsaid foundation head and soule of their religion And if they can not as indeede they can not let them confesse that there was neuer ancient English Protestant vnles they will make Protest without head or or soule 3. Moreouer to build or indow Religious houses as Doc. Abbots saith Answer to D. pag. 100. Bishop for redemption of their sinnes and purchase of their soules health proceeded of the wāt of the sight of the sunne of righteousnes For vvhat end our Kings built and endevved monasteries And Fox pag. 133. saith it is contrary to the rule of Christs Gospel But the same Fox Ibid. testifieth that our first Christian kings built monasteries seeking for merit with God and remedie of their soules and remedy of their sinnnes and prooueth it by a Charter of King Ethelbald which he might haue proued by as many Charters of those ancient kings as are extant One of King Ethelbald I will cite out of Ingulph made to free monks from taxes the third yeare of his Reigne which was 718 some what more than a hunderd yeares after S. Austin Ego Ethelbald c I Ethelbald King of marchland for the loue of the celestical Contry Good vvorks done to free the soul from bond of sin and for the redemption of my soule haue prouidently decreed to free it by good worke from all bond of sinne
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
and made 8. The religion of K. Edgar Kings to row him in a boate he setting at the sterne guiding it The RomaÌ„ religioÌ„ of this renowned K. is manifest For Fox l. cit Ingulph pag. 885. saith He was a great Patron of Monkish religion builded as some say as many Monasteries as there be sondays in the yeare or as Edner reporteth 48. pag. 156. Edgar was seduced by Dunstan who was drowned in all superstition and did seuen yeares penance at Dunstans apointment And pag. 161. and 169. reciteth an oration in King Edgar which also is in Stow pag. 111. wherin the King speaketh thus to the Clergy It belongeth to me to rule the lay people It belongeth to me to prouide necessarie things to the Ministers of the Church to the flock of Monkes Behould how he distinguisheth betwene gouerning lay people and prouiding for clergie Item he complaineth there that Priests crownes are not broade nor lay people and prouiding for clergie Item he complaineth there That Priests crownes are not broade nor their rownding conuenient and that they came not deuoutly to Masse CoÌ„staÌ„tins svvord in the Kings hand S. Peters in the Bishops hands and saith to the Bishops I haue Constantins sworde and yee haue Peters sword in your hands let vs ioine right hands let vs cuple svvord to svvord that the Leapers may be cast out of the Temple Touching which oration Fox noteth the religious zeale and deuotion of Kings and the blind saith he ignorance and superstition of that time in both estates Ecclesiasticall and ciuil in esteeming Christs religion cheefly to consist in giuing to Churches and maintaining of Monkery wherin it appeareth saith he how ignorant that time was of the true doctrin of Christs faith K. Edgars time knevv not the ProtestaÌ„ts Doctrin And putteth this note in the margent The doctrin of iustification vnknowne Bale Cent. 2. cap. 34. saith Edgarus c. Edgar earnestly seruing the desires of Monkes And by the inchantments of Dunstan Ethelwald and Oswald being made an Image of the Beast did speake onely as they gaue him breath all things then were ruled at their beck Ingul pag. 883. setteth downe his Charter of Peterborowh wherin he calleth S. Peter Superum Ianitorem The porter of heauen and saith he apointeth there a market for diuers good purposes both of temporall and spiritual profits that Gods ministers may be holpen more neare at hand and that the Christian people meeting there amidst worldly affaires may demand Gods help Note whiles by demanding S. Peters protection and by hearing the misterie of Masse according to the faith of eche one the faultes of diuers sinnes may therin be redeemed And again Hanc regiferam libertatem c we haue procured this royal libertie according to the primitiue institution therof to be strenghned from the See of the Apostolicke Roman Church by the author him selfe of this writing most reuerend Ethelwald And to this Charter subscribe two Archbishops three Bishops many Abbots Dukes and nobles And Malmsb. l. cit citeth an other Charter of that king granted to Glassenburie which he requested to be confirmed by Pope Iohn 12. which Pope confirmed it saying that he tooke the Monasterie in protectione Romanae Ecclesiae beatorum Apostolorum Petri Pauli In protection of the Roman Church and the blessed Apostles Saint Peter and Paule In this kings tyme liued Saint Merwin saith Florent Saints in this King his tyme. An. 967. whome he made Abbesse of Rumsey and confirmed that Monasterie saith Stow pag. 113. in the presence of all the Nobilitie Also Saint Editha his own daughter who from her infancy was brought vp in a Monasterie and would not refuse that lyfe to enioy the crowne after her brother King Edwards death Also S. Elsted a nonne whose life and miracles yow may read in Capgraue S. Edward Martyr XXV 14. I In the yeare 975. began S. Edward the Martyr saith Malmsb. lib. 2. cap. 9â— sonne to King Edgar The vertues of K. Edvvard martyr and reigned three yeares who did saith he follow the steps of his Eathers religion and yeelde both eare minde to good Councell Inguâ—ph pag. 889. saith he was a simple and most holy yong man following much his Father in maners Cooper An. 975 and Sâ—ow pag 113. say he was in all kinde of honest vertues comparable to his Father Edgar began his souerainty with much modestie and mildnes worthely fauored of all Fox Acts. pag. 159 Authors describe him to be a vertuous and noble Prince much pittifull bountifull to the poore And Caius de Antiq. Cantab Miracles pag. 294. saith he is worthilie tearmed a martyr Cooper An 977. saith after his death God shewed for him many miracles which also testify Malmsb. l. cit Westmon Anno. 979. and others wherby the Reader make perceaue what account he may make of Fox who l. cit calleth them tales His religion His Roman religion is manifest partly by what hath bene said of his Father partly because Fox saith l. cit He was by Dunstans meanes elected and consecrated Which also testify Malmsb. l. cit Florent Anno 975. And because as Fox the same Authors testity he stoode with Saint Dunâ—â—an against Priests Wiues Saints In this Kings time liued three great Saints S. Dunstan S. Ethelwald S. Oswald of whome we will speake in the time of the next King when they died King Egelred XXVI 15. IN the yeare 979. saith Malmsb. lib. 2. cap. 10. succeeded King Egelred sonne to King Edgar and reigned 37. yeares Who as say Florent An. 978. Qualities of K. Egelred Houed p. 427. and Cooper An. 978. was Moribus elegans pulcher vultu decorus aspectu excellently manered of fayer faâ—e and gratious countenance His Roman religion is manifest by what hath bene sayd of hiâ— Father His religion Secondly because his mother built two Monasteries one at Amsbury an other at Whorwel and became a Nonne Cambd. in Brit. pag. 177. 221. 228. and as Malmsb. l. cit saith Corpus silicio c. She wrapt her-bodie in haire cloth In the night layd on the grownd without pillow she toke her sleepe c. Thirdly because in his time liued these notorious Papists S. Dunstan S. Ethelwald and S. Oswald Fourthly because he confirmed the Charter of Euisham Monasterie libertatis priuilegium c. And the priuiledg of the liberty confirming signed it with the signe of the Crosse Cambd. in Brit. pag. 327. Fiftly because he receaued the Legat of Pope Iohn 15. and by him made peace with the Duke of NormaÌ„die Miracles Malmsb. l. cit In this time was S. Edward King and martyrs body found incorrupt An. 979. Houed pag. 407. Then also liued S. Dunstan of whome some thing hath bene sayd in the Archbishops Saints S. Ethelwald Bishop of Winchester who saith Godwin in his life was a great Patron of Monks and no lesse enemy to married Priestes And S.
goodly monastery at Beulieu erected a Nonry at Godstow to pray saith Camb. Brit. p. 329 for his Fathers soule for that perswasion had then possessed the minds of all men And in his Charter to Batel Abbey commandeth all his Iustices to defend the Possessions of that monastery sicut saith he nostra propria as our owne And Regist Buriense saith he gaue a great Saphir and a Ruby to S. Edmunds Shrine Fiftly when Grecians came to dispute against his faith he would not hear them Bale Cent. 3. cap. 37. ex Paris Sixtly Fox Acts. pag. 253. writeth that King Iohn submitted himselfe to the Court of Rome and as Bale saith Cent. 3. cap. 75. Acknowledged the Pope to be head of all Christians And though he disobeyed for a time the Pope yet that he did not for a difference in religion but because the Pope would make an Archb. of Canterb. whome the King misliked And as Cooper saith Anno 1201. For vvhat cause K. Ihon disobeyed the Pope for a time did this not vpō iudgment to set vp true religion saith he but vpon couetousnes and of a forward mind Finally vpon his deathbed saith Fox Acts pag. 256. he much repented his former life and had saith Stow pag. 262. a Confessor at his death and receaued the Sacrament at the hands of the Abbot of Crocston and died with these words VVestmon An. 1216. Deo sancto VVolstano animam meam commendo I commend my soul to God and S. VVolstan Paris pag. 389. Of the manner of his death Fox Acts. pag. 256. writeth thus Some write that he died of sorrow as Polidor K. Ihon dieth in profession of the Cathol saith some of surfeting as Redinger some of a bloodie flux as Houed some of a burning ague some of a colde sweat some of eating apples some of eating peares some plummes c. yet saith he most writers agree that he was poisoned by the Monke Symon of Swinfled But who those were he writeth not nor could name one besides a nameles Author of that Chronicle which because Caxton printed it is cald Caxtons Chronicle And it is as Stow well saith pag. 494. a fabulous booke And therfore Bale Cent. 3. cap. 75. referreth this to report saing Vt serunt as men report But who will not beleeue rather Paris pag. 389. Westmon Anno 1216. and others liuing in that same time or sone after who say he died of surfit sorrow then a Chronicle accounted by Protestants themselues a fabulous booke or writen by a nameles Author long after that time In this Kings time Saints died that glorious Saint Saint Hugh Bishop of Lincolne and Carthusian Monke whome Godwin in his life calleth Saint And saith By his integritie of life and conuersation and the opinion of diuers Miracles wrought by him hath purchased vnto him selfe the honor and reputation of a Saint He addeth also that S. Hugh Grew very famous far and neere for his extraordinarie abstinence and austeritie of life And that king Iohn and king William king of Scotts for great reuerence they bare to his holines helped to carry his Corps from the gate of the Cittie vntill it came to the Church dore King Henrie the III. XL. 9. IN the yeare 1216. succeded king Henrie 3. sonne to king Iohn and reigned 56. yeares dyed Anno. 1273. He was saith Cooper Anno. 1218. of nature gentle VVisdom and pietie of King Henrie 3. of minde sage and wise And so pious as Leolin Prince of Wales saith Fox Acts pag. 280. protested that he feared more his almes than his puissance And Westmon Anno 1272. speaking of this king saith Of how great innocencie of how great patience and of how great deuotion he was in obeying his Sauiour our Lord knoweth and they which faithfully adhered to him and of how great merit he was with God the miracles after his death testifie His Rom. Religion The Roman religion of this vertuous king is manifest First because as Fox saith in his Acts pag. 257. He was crowned by Swall the Popes Legat and Stow addeth pag. 263. Being crowned the gouernment of the King and his Kingdome was committed to the Legat to the Bishop of VVinchester c. Secondly because Continuator of Paris who then liued saith pag. 1349. K. Henrie 3. daily heard 3. sung Masses and Walsingham in Edward 1. pag. 19. Euery day he was accustomed to heare three songe Masses and desirous to heare moe serued daylie Priests celebrating priuatly and when the Priest did eleuat our Lords bodie he vsed to hould the Priests arme Deuotion of King Hen. 3. Bal. Cent. 4 cap. 46. and to kisse it And when that Lewis king of France said vnto him that he should oftner heare sermons he answered I had rather see my freind often than heare an other speake of him though neuer so wel Thirdly his Confessor was a Dominican Frier named Iohn Dorlington A. Quene a Nonne Bale Cent. 4. cap. 56. and Walsing in Edward 1. pag. 7. His Queene also after his death became a Nonne Walsing pag. 14. Fourthly in this Kings time came into England diuers orders of Friers as the Dominicans to whome Diuers kinds of Friers enter into England saith Stow pag. 268. the King assigned a house in Oxford The Gray Friers Cooper Anno 1222. The Croochet Friers Anno. 1244. Bale Centur. 4. cap. 3. The Austins Friers Anno. 1252. Centur. 4. capit 17. to whome cap. 46. he addeth the Paulins the Friers of Armenia the Friers de poenitentia the Friers de Viridi Valle and the Bonhomes Which last order Rodulphus l. 2. de Saincto Francisco saith was instituted by Richard Earle of Cornwall and brother to King Henrie Fiftly when the Pope sent a Legat into England saith Paris pag. 589. the King met the Legat most dutifully at the Sea coast and bowing his head to his knees cōducted him most respectiuely to the inermost parts of his Kingdome when he departed brought him with great honor to the Sea Stow Chron. Anno 1241. Sixtly because as is to be seene in Fox Act. 287. others He wrote to the Pope thus Sanctissimo in Christo Patri c. To his most holy Father Lord in Christ Innocent K. Henrie 3. calleth the P Lord in Christ offereth to kisse his feet by the grace of God cheefe Bishop health and kisses of his blessed feete And in the letter May it please your Fatherhood we beseech yow that our lawes and liberties which yow may righly repute none other but your owne yow will receaue to your tuitiō to be cōserued whole sound Vpon which words Fox maketh this note The K. in too much subiection to the Pope And in a letter in Paris pag. 839 The K. professeth to the Pope that In all the time of our reign we haue submirted ourselues our kingdom in all through all things to the wil of your Father hood And pag. 863. he citeth letters of
Thus testified Luther for him self and his German Protestants Calvvin Caluin 4. instit cap. 2 parag 4. for him self and the French Protestants saith thus VVe haue departed from their Popish Church c. 6. para 1. VVe haue left the See of Rome cap. 15. parag 17. VVe confesse we were long time blind and incredulous vnderstood not the matters of baptisme now we accuse our blindnes hardnes of hart Iuel The Apologer of England speaking for him self the English Ministers writeth thus pag. 188. VVe haue indeed gone from the Pope we haue shaken of the yoke of the Bishop of Rome Fox Finally Fox Acts pag. 3. speaking generally of Protestants saith It is true that we are remoued from the Church of Rome And D. Reinolds amongst his Conclusions maketh this one Reinolds That the reformed Churches in England Scotland France Germanie and other Kingdoms and Common wealthes haue seuered them selues lawfully saith he from the Church of Rome And if this be so notorious and confessed of all the cheefe Maisters Churches of Protestants that before Luthers reuolt they were all Roman Catholicks vndoubted it ought to be of al other Protestants of meaner sorte and consequently there was neuer a Protestant before him 8. Fourthly I proue by reason that Luther was the first beginner of Protestancy For as Iuell saith Art 1. diuis 7 Eckius Pighius A question neuer ansvvered by Protestāts Hosius and others who liued in Luthers time haue cried out a maine in their books and pulpits where was your religion before Luther began The like hath Fox Acts pag. 749. and all know to be true And yet could neither Luther then nor any since for him name one man woman or child then liuing who had bene a Protestāt before Luther And howsoeuer it may be thought that before Luthers preaching Protestāts kept secret yet can it not be thought but when they knew him to preach securely they wold haue discried themselues and runne to him if any such had bene Besides that there are men yet liuing who can remember that the first Protestants were Catholicks before Luthers new preaching Fox in his Acts pag. 749. proposing the forsaid question to him selfe nameth a few who rather shew that there were no Protestants in England before Luther For 1. all the persons whom he nameth abiured their faith as him selfe confesseth pag. 750. and died as he writeth shortly after for greef or liued with shame For his Church consisting of abured persons Hovv protested they that abiured 2. these abiurers were as he setteth down in the yeare 1521. foure yeares after Lurhers new preaching and we aske for Protestants before his preaching 3. no one of these abiured persons was accused for holding iustification by only faith which point is the soule head foundation of Protestancie as hath bene shewed before and shall hereafter so that without it they could be no Protestants And if they had held it Fox it wold haue bene discouered For as Fox saith pag. 650. The Catholick Prelats made such diligent inquisition and examination as nether was any word so closely spoken of them no articles mentioned but it was it discouered Wherefore indeed those abiurers were but pore reliques of the Lollards of whome we shall speake hereafter That Luther vvas Author of Protestancie confessed by Protestāts Covel Doue 9. Lastly I proue that Luther was the beginner of Protestancie by the plaine open confession of diuers Protestants and testimony of Luther himselfe For Doct. Couell in his booke of Articles published by authority Art 19. pag. 130. saith thus Some Protestāts make Luther Caluin Authors of the religion among vs. D. Doue of Recusancie p. 32. Luther saith he in his time began a Reformation Harborough And a booke termed the Harborough much esteemed in the beginning of Q. Elizabeth Luther begot truth maketh England to speak thus I am thy countrie England who brought forth that blessed man Iohn VVicklef who begot Hus who begot Luther who begot truth And in the margent hath this note Fox The second birth of Christ Fox also Acts pag. 770 saith Luther pluckt downe the foundatiō of Papistrie by opening one veine long hid before Luther opened the veine of all truth the touch stone of all truth and the onlie principall origen of our saluation which is our free iustification by faith onely And the Author of the booke called Prognostica finis mūdi or Antichristus writeth thus The spirit which telleth things to come vvorketh not but in time of the Gospell which Luther as it is cōfessed note the word tovvards the end of the vvorld did first bring in And p. 13. Prognost Luther first brought in his Gospel Schusselb Impudencie to say ther vvere Gospellers befor Luther Milius Morgerstern Ridiculous to say any had pure doctrin be for Luther The seduction of false prophets is not manifest but vnder the Gospell vvhich before Luther as vve said neuer vvent since the primitiue time of the Apostles And Cōrad Schusselb l. 2. Caluin Theol p. 130. doubteth not to call it impudencie to say that many learned men before Luther did hold the doctrine of the Gospell Georg. Milius in explicat art 7. Confess Aug. If there had bene saith he right beleuers before Luther there had bene no need of a Luther an reformation Benedict Morgenstein tract de Euchar. pag. 145. saith it is ridiculous to think that in time before Luther any note Manifest to the vvhole vvorld that c. had the purity af doctrine and that Luther should receaue it from them considering it is manifest note againe to the whole Christian world that before Luthers time all Churches were ouerwhelmed with more than Cymerian darknes that Luther was diuinely raised to discouer the same and to restore the light of true doctr ne Protestancie began by one man alone Sleid. prefat historia Thus Protestāts but let vs hear also Luther him selfe VVe dare glorie saith he Prefat in Corpus doctrinae lipsiae 1561. that Christ was first published of vs. And de Captiu initio speaking of his impugning indulgences saith I alone did then roole thi◠stone And 1. Galat. fol. 26. we by the grace of God haue gottē here at VVittemberg the forme of a Christian Church Luther first preached his Gospel And 3. Galat. fol. 109. many gaue thanks to God that through the Ghospell which we first note by the grace of God then preached c. fol. 142. we haue receaued the first fruits of the spirit 4 Galat. fol 205. Sectaries at the beginning of the reformatiō of the Gospell were glad to heare vs and read our bookes Luthers Gospel reuealed to the vvorld by him Ibid. The truth of the Gospell God hath now againe in thes latter daies reueiled by vs vnto this vngratefull world 10. Thus you see it euident by many waies that Luther was the first institutor of Protestant religion
left their Contrie Praedicare Papismum to preach Papistrie Surius Tom. 3. Baron An. 631. Bishops of Scotland consecrated of the P. And about the yeare 631. which was soone after the custome of Scotland was saith the Author of S. Wirons life for the Inhabitants to chuse their Bishop then to send him to Rome to be consecrated by the Popâ— as S. VViro was Of whome it is also written that King Pepin of France confessed his sinnes to him 11. Thus thou seest gentle Reader that albeit ther be so great scarcitie of ancient records of British matters yet on the one side their coÌ„sent with the Rom. religioÌ„ in many substantiall points Beza Praefat Bibl. ad Cond Perkins Refor Cathol such as Beza Parkins and others confesse to be quite opposit to Protestancie is euidently proued many waies And doubtles their like agreemeÌ„t in more points would be found if more ancient monumeÌ„ts of those times were extant And on the other side ther is no one ancient monumeÌ„t or scroul which testifieth that they held any one substantiall point of Protestancie as Iustification by faith onely Communion of bare bread and Wine Denied Purgatorie or prayer for dead prayer to Saints such like But ProtestaÌ„ts claime them onely because we for lack of ancient records can not shew particulerly that they agreed with vs in all points of faith As if all were Protestants whome we could not shew particulerly to haue agreed with vs in all points or it may not suffice any reasonable man to shew particulerly that they agreed with vs in many substaÌ„tiall points shew the same generally in all other points besides one into which they vpon ignoraÌ„ce Because nether S. Austin nor others fouÌ„d any other falt with the matter of their faith nor Protestants can shew any other Hovv it is proued by the Britons that the Cathol faith is the true faith of Christ Fox Bale in which point also Protestants dissent from the Britons as wel as we And if vnto this euidency of the Catholick Roman religion of the Britons yow adioine what Fulk Fox Bale generally all Protestants write of the certain truth of their religion it will euidently follow that the Roman faith is the true faith of Christ For Fox in his Protestation saith That religioÌ„ remained in the Britons vncorrupt the word of Christ truly preached till the coming of S. Austin Bale Cent. 1. cap. 90. There was alwaies amongst the Britons preaching of truth most sure doctrine such worship as was by Gods coÌ„mandement giueÌ„ of the Apostles to the Churches And pag. 73. calleth the Britons Church of S. Austins time Veram Christi Ecclesiam Fulk And Fulk 2. Cor. 12. calleth the Britons of S. Austins time Catholicks and saith with them Christian religion had continewed euer since the Apostles times And thus hauing shewed that before Luthers time there was nether English nor British Protestant in all England Let vs now see when and how ProtestaÌ„cie first began in Germanie and after in England CHAP. IIII. VVhen where wherfore and how Luther began to preach Protestancie 1. LVther hauing bene long time an Austin Frier and all his life before so earnest a RomaÌ„ Catholick as you heard him self confesse supra cap. 1. Sleidan lib. 1. fol. 1. and Fox in his Acts p. 770. and others coÌ„test began in the yeare 1517. and on the morrow saith Fox pag. 771. after all Saints in the cittie of VVittenberg in Saxonie to oppose him self against the Catholick faith in the matter of Indulgences by publishing and manteining certaine Conclusions against them The place year and daye vvhen Luther began Protestancie This as all Protestant writters agree was the place the time the matter wherin Luther began first to publish their doctrine His Maisters therin were as he saith 4. Luthers maisters of protestancie Neque abhominibus neque per homines VVhen Luther began to preach Protestancie he inteÌ„ded no reformatioÌ„ at all Fox Sleidan lib. 1. fol. 1. Luther at first impugned pardons onely to boult out truth vvith submissioÌ„ to the Church Galat. fol. 208. his gift of knowledg his owne studie and his outward and inward tentations By whâ—ch last instructor perhaps he meaneth his black maister whome as we shall see herafter he confesseth him self to haue had 2. As for the end wherfor Luther began his new doctrin that could not be any reformation of religion by him then intended For as Fox confesseth pag. 771. In the beginning of this controuersie Luther nether dreamed nor suspected of any change that might happen in the Ceremonies And not in the beginning onely but euen a year after For Fox l. cit speaking of the year 1516. saith thus All this while Luther neuer thought of any alteration to come of any Ceremonie much les such a reformation of doctrine Ceremonies as after did follow And a Protest writer of Paralippomena Vspergen whome Fox much followeth saith An. 1518. Luther shewed him self to come in publick against his will but could not staie him self Yea Luther him self in loc Com. Clas 4. confesseth that he fell into this faction so he termeth it by chance and against his wil. And L. de Captiu fol. 5. By force saith he I was drawne into this quarell And epist ad Leon. 10. fol. 4. Eckius saith he drew me into this vnexpected quarrell catching me in a small word about the Supremacie which by chance slipt from me How then could this man intend reformation of religion by his preaching against the old religion if as Fox said Luther impugneth a religion and yet meaneth not to ameÌ„d it for a yeare after he did not so much as dreame of any reformation no not in ceremonies with what conscience think we did he impugne the old religioÌ„ whiles he neither ment nor dreamed to reforme it 3. Luther sought not Gods glorie beginning protestancie In like sorte the end for which Luther began to impugne the Cathol faith could not be Gods glorie For what glory could he inteÌ„d by his new preaching who ment not to make any alteration at all in Gods religion Besides that he often times offered both by word writing to giue ouer his new doctrine if he might not be bound to recant or his aduersaries bound to silence For as Fox hath pag. 772. Luther 4 times offered to suppresse Protestantisme Sleidan Engl. lib. 1. fol. 6. and in fol. 9. in writing to Cardinall Caietan Anno 1518. he promised to proceed no further in any mention therof so that his aduersaries were likewise bound to keep silence And saith Fox if the Bishop of Rome wold haue bene content with this submission of Luther he had neuer bene touched any further of him And againe in the yeare 1520. as Cooper hath in Chron. he submitted himselfe to the P. of Rome so that he might not be compelled to recant And as Doct. Whitaker lib. cont Dur. pag. 11. If at the
to England which were inestimable within two years after to wit An. 1540. imposed a great tax vpon both Clergy Layty as neuer was heard of before in England as yow may read in Stow other And withall coined base mony in great aboundance which was after called downe to halfe valowe Protestancie at first entrance vndid English men soules bodies goods houses Churches monuments Thus yow may see how Protestancie or rather one pointe therof to wit The deniall of the Popes supremacie altered this K. from a liberall and clement Prince to a most cruel couetous maÌ„ how it entred into our CouÌ„try not only with the losse of our Contrymens soules but also of their goods and liues made such hauock of meÌ„ weemeÌ„ of churches houses ancient Monuments stately buildings as if some fury had come out of Hel or somme mortall enemy had gon roging vp down our Contry ProtestaÌ„ts vvish of Geneua and Beza Surly who well considereth this may say of ProtestaÌ„cy as BaÌ„croft in his suruey c. 3. saith of Geneua It had bene better for this IlaÌ„d if neuer English maÌ„ nor Scotish maÌ„ had bene acquainted there And of Luther as he c. 8. saith of Beza those Churches that followe Bezas humor may iustly wish he had neuer ben born And the DaÌ„gerous Positioner l. 1. c. vlt. saith he thincketh the Scottish Ministers wrought more mischeefe in that Country in 30. years thaÌ„ the P. of Rome had done before in 500. 3. Miserable successe after Protesancie Finally the succes which this King reaped by his alteration was most miserable For wheras before he was loued of English-men at home and feared of strangers abroad after this change made he was secure of neither For first Lincolnshyre men rose against him to the number of 20. thousand Commotions streight after Yorkshier men to the nuÌ„ber of 40. thousand And these insurrections being appeased the Yorkshier men twise after attempted an insurrection And from abroad he was accursed of the Pope and stoode in continuall feare that some forreigne Prince would inuade his Land Prophetie of F. Peto And as Frier Peto then tould him to his face openly in the Pulpit at Greenwich that if he proceeded in his course it woule befal to him as it did to Achab. that doogs should lick his blood there should not be one left of his issue to pisse against a wall The first wherof was seene to be fulfilled after his death when the lead wherin his body was wrapt whilst in the carriage therof to Winsor it stood in the ruins of the monastery of Syon broke and his blood ran out which the doggs lick vp as a graue writer reporteth out of their mouth that sawe it and the second we all now see to be accomplished 4. Catholick religion thus maimed in one point by King Henry was after his death heere turned into Protestancy First in K. Edwards time and after in Queene Elizabeth reigne But who considereth by what authority by what meanes whose procurment it was done A child first and after a vvoman authors of Protestancie in England may iustly think that it was not wrought by God For Protestancie was set vp not by the authority of any man but first by the authority of a child of 9. yeares ould scarce come to the vse of reason and not fit to gouern himself and after by the authority of a woman Meane onely vvil and teror The meanes by which it was set vp was nether miracle nor extordinarie vertue of the first preachers of it or their publick confuting by disputation their aduersaries as Catholick religion was set vp by S. Austin Frocurers laie men but meerely the will of the Protector in King Edwards time and of the Qeeene in her time and the terror of lawes Which meanes are more seeming as befitting Turkish than ChristiaÌ„ religioÌ„ And lastly the procurrers of this change were not Bishops or Diuins but ether wholly Laymen ignorant of Scripture diuinity against the will of all the Bishops as it was in Queene Elizabeths time or principally Lay-men against the consent of the best learned of the Pastors as in K. Edwards time And how little these men cared for religion but euen against their conscience sought their owne aduancements appeareth by the Duke of Northumberland a principall Doer in the alteration in K. Edwards time who stuck not to tell euen in that time to M. Anthonie Browne after created Vicount Mountaigue as I haue often heard of his honorable and vertuous Lady lately deceased D of Northumb confesseth that against his conscience he set vp the nevv region that he knew the Roman religion to be the truth but yet said he since we haue begon with this new run God run Diuel we wil go forward And that religion was but a colour of his ambitious pretences is also euident by what Stow writeth of him For fiâ—st he repeateth his Oration to the Lords wherin he saith that Gods cause and the preferment of his new word was the originall grownd of proclaming Queene Iane Sleidan lib 25. An. 1553. and after reciteth his words at his death where he professeth the Rom. Catholick faith and professed that he did not for hope of life but for conscience and acknowledged the euils then hapned to England to haue comen by the new religion By this iudg of the rest and now let vs return to Luther CHAP. VII That Luther was ignorant or meanly learned 1 Luthers yong years 1. THat Luther was but meanly learned wheÌ„ he first begaÌ„ ProtestaÌ„tisme I wil proue many waies First by his yong years for he was but 34. years ould when he began this new doctrine At what yeares men haue rather the ground of learning 2 Studied in no famous vniuers Fox p. 770. than are any way excellently learned Secondly he studied in no famous vniuersity nor vnder any notable Maister For the chefest place wher he studied was Erphord in Germany a place of no name and his Maisters names are so obscure as they are not knowne vnles we reckon his black Maister wherof we shall speack heerafter I might also adde that he was brought vp in a monastery because D. Whitak cont Dur. p. 733. saith what can we expect out of Monasteries but Monkish superstitions vnlearned 3 Corporal impediment of studie Thirdly he had a very great impediment of studie For tom 2. pag. 22. thus he writeth I dare not read two whole leaues togeather nor two or three lines of a psalme nor looke vpon any thing long For streight I haue a noise in my ears that I am faine to lay dovvne my head to the forme 2. Fourthly I proue Luthers ignorance by his doctrine For as Feild lib. 4 of the Church c. 24. graunteth His ignorant doctrin Luther made question of S. Iames epist of others Wittak cont Dur. p. 12. saith he vvrote disgracefully of it p. 20
doubted of it p. 22. called it strawish in respect of S. Peters and S. Pauls Epistles And yet as the same Feild saith he had but vveak and friuolous reasons to doubt or as Whitak p. 19. hath had no iust cause of suspition or as Fulke addeth in 2. Iacob had no reason wherfore ether Luther had no iudgment or learning to think friuolous yea no reason weightie reason or he had lesse grace to reiect a parte of Gods word for no reason at all Moreouer Fox pag. 1167. setteth downe these Articles which I think few wil iudge to proceed from great learning To burne Heretiks is against the will of the spirit To fight against the Turk is to repugne against God Soules in purgatory do sin without intermissioÌ„ diuers others which Fox is faine to file with his expositioÌ„ D. Couell in defence of Hooker pag. 42. setteth down this Article of Luther Faith vnles it be without eueÌ„ the least good work doth not iustifie The diuel maie administer sacrameÌ„te by Luther VVeemen maie absolue from sinnes And p. 101. saith Luther is not afraid to affirme that Sacraments are effectuall though administred by SathaÌ„ himselfe Feild also lib. 3. of Church pag. 127. granteth that Luther taught That when and wher no Presbiter caÌ„ be fouÌ„d to performe the office a lay maÌ„ yea a womaÌ„ may absolue which I tink few learned Protest wil defend Caluin 4. Instit cap. 17. Parag. 30. saith that the Lutherans opinion of the Eucharist raiseth vp Eutiches heresie The God head suffered vvith Luther Luther himselfe lib. de Concil part 2. pag. 276. plainly teacheth Diuinitatem posse pati that the God head could suffer And as Zuinglius respons ad Confes Luth. fol. 458. testifieth clearly roundly professed that he wold not acknowledg Christ for his Sauiour if his humanity onely had suffered Himselfe lib. de Captiu cap. de Euchar. leaueth it free to beliue in the Eucharist ether transubstantiation or impanation and professeth that he firmely beliueth panem esse Corpus Christi bread to be Christs body And c. 3. Galat. auoucheth infaÌ„ts to haue acts of faith beleef whils they are baptized which S. Austin Ep. ad Dardan counteth most ridiculous 3. Fiftly I proue Luthers ignoraÌ„ce by the ceÌ„sure of diuers ProtestaÌ„ts ProtestaÌ„ts censure of Luther Fox saith p. 488 Luther had blemishes in doctrine went awry Sutclif Answ to except p. 41. Luthers opinion about the Euchar. is hereticall by infereÌ„ce of such CoÌ„clusioÌ„s as follovv of it To which he addeth p. 55. that he is an Heretik who holdeth any point condeÌ„ned for heresy wherpoÌ„ an other may infer that Luther was an Heretik Zuing. in his Ep. to Luther Anno 1526. saith vve easily see that thou Luther art an vnscilfull or very ravv diuine Whitak cont Dur. p. 22. Zuinglius iudgeth Luther to be ignorant It maketh not much matter saith he vvhether Luther said so or no. p. 27. vvhat is it to me Some Protest contemne Luthers books I care not what they Luther and his cheef scholers misliked And as Fox saith p. 788. Some Protestants giue clean ouer the reading of Luther and fall in vtter contempt of his books 4. Lastly Luthers confessioÌ„ of his ingnorance Sleidan Engl. lib. 16. fol. 232. vvhen Luth began first-to preach against pardon he knevv not vvhat that matter ment as him sâ—lf confesseth I proue Luthers ignorance by his owne confession For as Sleidan reporteth lib. 13. he said thus VVhen I began to preach against indulgences I scarce knew what the name of them ment And in Fox pag. 1173. he confesseth that he is not certaine what is done with a soul which departing without actuall sin yet hath the originall roate of sin nor whither Fear in a man dying with imperfect charitie let his entrance into heauen or no. In like sorte in Colleq Mensal fol. 154. he professeth that he knoweth not how discerne Legem ab euangelio the law from the Gospel And other wher he saith that he knoweth nether Greek nor Hebrew And L. de Captiu cap de bapt Here saith he I confesse my ignorance And cap. de Matrim vnto this day I am so vncertain about vowes as I know not when they are to be thought to bind Ib. I dare not define whither pluralitie of wiues be lauful And L. coÌ„t Chatharin plainly coÌ„fesseth how ignorant he was in the beginning of his new preaching about Indulgences the Pope Church of Rome Councels other matters And 3. Galat. fol. 170. I haue scarsely learnt the first principles of the vse of the law See it fol. 12. and 100. Think of this my deere Countriemen Neander lib. 8. explitet orbis terra Fox p 416. Edit 1563. Iuâ—l Apolog. 5. And was this the man that controlled all the Fathers that condemned al Antiquitie of ignoraÌ„ce and blindnes that contemned al the Canonists schole diuines was this the God as some call him of diuins was this the conductor of Israel was this the man that was giuen by God to lighten the vvorld O wilfull blindnes of men who wil follow so ignorant and blind a guide What must become of both him and them that follow him and forsake the ancient Fathers and Catholik Church but what our Sauiour saith of the like If the blind lead the blind doe they not both fall into the dich And if Luther who had as he saith the first fruits of the spirit was thus ignorant Ignorance of Engl. Ministers what may we think of others who succeded him Some of our Ministers saith Collins in his sermoÌ„ at Pauls Crosse 1607. are enemies to learning Godwin in his preface befor his Catalog of Bishops writeth that the best vvits daily refuse the vniuersities or diuinitie at least Decaie of learning in EnglaÌ„d vvith ProtestaÌ„cie And euery age of Protestant bringeth les plentie of learned men among vs than other And it is much saith he to be feared that our posteritie vvill truly say Aetas parentum peior auis tulit Nos rudiores mox daturos Progeniem ineruditiorem The Declaration of disciplin printed at Geneua an 1580. saith p. 148. That now in steed of labor idlenes is comen into the vniuersities contention neglect and almost contempt of all religion with dissolute licence and libertie wherby they giue them selues to all riot and wantones It greueth me saith that writer how far they are from Muses learning Euen the verie temples of religion the altars the Chapels do waxe prophane vnholie and void of al true religion And much more of the like sorte ib. I. B. alias Bacster in his taile of two legged Foxes cap. 11. greatly complaineth of the decay of learning pietie and religion and the contempt and beggarlines of Ministers Wher he saith that some of them haue no more knowledg than idols of woad or stone and termeth them Syr Ihons lack latin lack learning lack coÌ„science O how doth learning decay and
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
other to Ministers Iudg then good Reader what kind of orders they haue if they haue any by their owne verdit Ministers vtterly shame their religion to wit impious prophane horrible and sacrilegious Iudg also what is to be thought of them and their religion who hitherto haue and yet doe permit Popish Priests that is as they accouÌ„t slaues and shauelings of Antichrist and enemies to Christ prophane and mere laie men yea impious sacrilegious no way degraded or new ordered of them but but by vertue only as they speak of their greasing of the Romish Antichrist the mortal enemy of Protestancy by power of their prophane impious sacrilegious orders to be sufficieÌ„t Ministers of their word and sacram O impious Antich word which can be sufficieÌ„tly ministred by vertue of impious AntichristiaÌ„ orders Note ministers Can Antich order Christs lawful Ministers Shal his orders become Christs orders shall Antichrists shaueling slaues be sufficient Pastors for Christ Shall Christ be serued by no other officers theÌ„ such as ether mediatly or immediatly were made by Antichrist See Doue of Recusancie Luth. cont Anabapt Is Christ comen to beg orders at Antichrists haÌ„ds to receaue pastors of his making Can Antichrist giue spiritual supernatural authoritie And haue Christs pastors no other then what came from Antichrist o shameful Christian religion if this be christian religion which hath no bible or word of God but what came from Antichrist no sacrament but from Antichrist no preacher but from Antichrist no orders but from Antichrist no spiritual authoritie or iurisdiction but from Antichrist Sâ—e Suruey cap. 8 3. 1â— Dangor Posit lib. 2. cap. 13. what then maie we conclude but the religion is Antichristian And why shold ProtestaÌ„ts maruail to heare their owne brethren call their Bishops and Ministers Bishops and Ministers of the diuel enemies of God pettie Antichrists and such like sith all the orders they pretend they must deriue from the pope whom they all account the true Antichrist No true religion vvithout true calling and right orders God open the eyes of my deere Countrymen that as they partly see that their Ministers haue nether right calling nor lawfull orders so they maie also see that they haue no true religion which without pastors both rightly called lawfully ordered can not stand And thus hauing shewed how vnfit Luther was to be Preacher both for his life learning calling and orders now let vs come to his doctrine to see whether that be any whit better CHAP. XII That Luthers doctrine was contrarie to the vniuersall faith of Christendom in his time 1. THat Luthers doctrine was contrarie to the vniuersall faith of Christendom at that time I proue by many waies First by the condemnation therof by the cheefe heades spirituall teÌ„porall of the ChristiaÌ„ people of that time For Luthers doctrin condemned by P. Leo. 10. as Protestants confesse Leo 10. than Pope spirituall head of Christian people condemned it An. 1520. whose Bull therof is extant in Fox p. 1166. And not longe after Hieremie Patriarch of Constantinople head as he accounteth him self of the Greeke or East Church condemned their doctrin in a booke which is called Censura Orientalis By Heremie Patriarch of Constantinople wherin he saith ther doctrine was altogeather new and directly both against the Gospell of Christ By charles 5 Emper. Sleid. also lib. 1 fol. 3. setteth doune Emper Maxmil letters against Luther Sleid. lib. 3. fol. 30. 33. 50. 51. By K. Henrie 8 Sleid. lib 3. fol. 34. and right reason and calleth them Hereticks And in the yeare 1521. Charles 5. then Eemperor of Germany King of Spain Naples Sicilie and Sardinia and Lord of all the low Countryes first writ a letter to the States of Germany which is set downe in Fox pag. 778. in which he professed to pursue Luther and all his adherents by all meanes that can be deuised for to extinguish his doctrine And sone after directed a solemne writ of outlawrie against Luther and all them that tooke his parte commanding the said Luther to be apprehended and his bookes burnt Likewise the same yeare 1521. King Henrie 8. of England wrote a booke against Luther in which saith Fox pag. 780. By the French King Sleidan lib. 6. fol. 68. lib. 8. fol. 120. First he reproueth Luthers opinion about pardons 2. He defendeth the supremacy of the Bishop of Rome 3. Laboreth to refel Luthers doctrine of the sacraments And againe in the yeare 1523. writ saith Cooper in Chron. to the Princes of Germany against Luther And in the yeare 1525. as the same Cooper writeth he entred league with the French King to suppresse the sect of the Lutherans vvhich they thought to be no lesse dangerous than the Turkes power And Anno 1535. he writeth that six were burnt in Paris for Lutherans before the French King his sight And Anno t543 that the French King made strait proclamation against the Lutherans By Iames 5 King of ScotlaÌ„d And as for Iames 5. King of Scotland and Grand-father to his Maiesty Hamilton Confut. Caluin a Scottish writer testifieth that when King Henry 8. hauing fallen into one point of Lutheranisme promised to make K. Iames his heire if he would do the like he rather refused so great a profer than consent to his desire And behold the different reward from God of the two Kings King Henrie 8. issue is quite extinguished Note and Iames his royall progenie wee behould not only florishing but possessing King Henries crowme and Kingdome So hath God euen in thie life recompensed By the States of Suizerland Sleidan ib. 3 fol. 54 55. By the learned men of all partes of Christendome the religious zeale of that most Catholick King And as for Swizerland Fox p. 792. writeh that Anno 1524. the States of that countrie in their assembly Decreed that no opinion of Luthers should be tought priuatly nor openly and wrote to the men of Zurich and do much lament saith Fox and complaine of this new broached doctrine which hath set all men togeather by the eares through the occasion of certaine rash and nevv fangled heades and vvill bring destruction both to body and soule And as for the learned men of that age in all Christian Countries their detestation of Luthers doctrin is euident By vniuersities For first the Vniuersities of Louain and Colen condemned Luthers bookes as hereticall in the year 1520. And in the next yeare the Vniuersitie of Paris did the like Sleid. Engl. lib. 1. fol. 14. lib. 3 fol. 32. And in all Christian Contries almost the cheefest learned men wrote against him as Eckius Cocleus Gropperus in Germanie Silueuester Caietan Catherin in Italy Petrus a Soto Alfonsus a Castro Canus Turrianus in Spaine Clictoneus and others in France By a general Councel Bishop Fisheâ—and Syr Thomas More in England Driedo Tapper Erasmus in Flanders Hosius in Polonie
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 vnderstaÌ„d 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 religioÌ„ 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 successioÌ„ in his religioÌ„ as saith he And Caluin I dare scarce think therof Their coÌ„sciences telling them all that their doctrin is not built vpoÌ„ 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 RomaÌ„ 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 HerevpoÌ„ 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 ignonoraÌ„ce and to arrogat to them selues especiall knowledg and learning by help wherof forsooth â—hey could discouer that truth which for ignoraÌ„ce 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 maÌ„ that either conuerseth with them or readeth their bookes can be ignoraÌ„t 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 teâ—â—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 â—aule secundas At loca post illos proxima Luther habet Let Christ be fiâ—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 ProtestaÌ„ts 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 râ—ther turn all into darknes of infidelitie Atheisme as dayly experieÌ„ce sheweth Wherfore to see whither indeede Luther were like to be better learned thaÌ„ 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 Wiâ—teÌ„berg 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 waâ— repletus scientia scriptuarum full of the knowledg of scripture
Luther had testimonie of hâ—s â—â—other Zuinglius that he was imperitus vel nimis rudis Theologus an vnskilfull or too too rude a Diuine S. Austin reiected no part of Gods word Luther reiected diuers S. Austin taught no absurd doctrins Luther by the iudgment of Protestants taught many S. Austin ouercame the Britons amongst whome were plures viri doctissimi Luther as Catholiks write was ouercome in publick disputatioÌ„s of one Eckius S. Austin taught no heresies Luther as Protestants confesse taught diuers Finally S. Austin reuoked none of the doctrin which he once taught Luther reuoked coÌ„fessed his ignorance in many and weightie points Besides all this S. Austin was nearer to Christs time by 900. yeares and more than Luâ—her and therfor more likly to learn what Christ taught thaÌ„ Luther who was so long after Now therfor gentle reader lift vp the Ballance of thy iudgment with an euen hand considering that vpon this choice goeth thie eternall saluation or damnatioÌ„ weigh these two men equally and iudg whether is more full not of words or braggs but of learning Whether is liklier to know what Christ taught or to haue erred of ignoraÌ„ce VVhether were likly to haue bene blind whether to haue seene CHAP. II. S. Austin and Luther weighed according to their vertue or vice 1. THe due consideration of the vertuous life of the first Preacher or founder of Religion in any Country may giue to prudent men great light to descern whether his ReligioÌ„ be good or bad come from God or from the Diuel For albeit vicious men do often times preach and continew the religion which vertuous men first founded as we see that the Scribes and Pharisies in Christs time taught the Doctrin of Moyses WherupoÌ„ he bad the people to do what they taught and in the day of iudgment there wil be reprobats who haue prophesied in Christs name yet notwithstanding if we looke into the scriptures or Ecclesiastical Histories we shall not finde but that those whome God sent to be first founders of his religion in any Nation or Contrie were when he sent them vertuous and godly men Such a one was Moyses by whome he founded his religion amongst the Ieâ—es Mitissimus hominum qui sunt super terram The most mildest man that was on earth Such a one was S. Iohn Baptist whome he chose to first sound out the happy tidings of Christian religion to the world Such were his Apostles who forsooke all and followed him euen Iudas when he chose him for an Apostle as S. Cyril in 6. Ioan. Hierom l. 3. cont Pelag. and others teach S. Hierom proueth it inuincibly out of these words Ioan. 17. Father whome thou hast giuen to me I haue kept and none hath perished but the sonne of perdition For if God the Father gaue Iudas to Christ surely he was then good And it may be prooued out of the 54. Psalme where he is prophetically called a man of one mind said to haue walked in Gods house with conseÌ„t And before Christ would licence the Apostles to preach to Nations he bid them abide in Ierusalem til they were indued with vertue from aboue and made them as S. Paul speaketh Idoneos Ministros Noui Testamenti Fit Ministers of the new Testament Such also were those whome we call the Apostles of certain Nations as to omitt others S. Patrick of Ireland S. Ninian of Pictland S. Palladius the first Bishop of Scotland And the cause of this proceeding of God in chusing vertuous men to be the first promulgators of his lawe in any Contrie is manifould First because it is more honorable for him to chuse for instrumeÌ„ts of so notable a work of his as is the conuersion of a Nation from infidelitie to faith and from seruice of the Diuel to his seruice men that are like to him selfe rather than men that are like to the Diuel his owne children rather than the Diuels children his owne seruants rather than the Diuels slaues Secondlie it is more effectual for the end which God intendeth For albeit God could coÌ„uert a Nation to his faith without vertue or miracles of the Preacher or any other external help Yet because he disponit omnia suauiter disposeth al things sweetly he vseth these outward helps wherwith he knoweth men to be most draune to embrace his religion which are vertue and miracles Of which twoe though miracles be verie potent yet vertue is more poureful as S. Chrisostom sheweth by the comparison of S. Iohn Baptist and Appollonius Tyaneus Of whome the one wrought no miracles as the scriptur saith yet by his vertue stroke the Iewes into such admiration of him as they doubted whether he were not the Messias of the world And the other though he wrought many wonders yet had fewe or no followers And S. Chrisost doutâ—th not to say that if the Apostles had not liued vertuosly notwitstanding their great miracles the world would haue counted them but seducers And in the conuersion of our English Nation albeit the miracles of S. Austin and his fellowes did cooperat therto yet S. Beda l. 1. cap. 26. attributeth it cheefly almost wholly to the vertue holines of their life Thirdly this course is most proportionable agreable to the end for which God sendeth Preachers to any Contry For as the end of his seÌ„ding is vertue to be engrafted in that Nation so the meane most agreaâ—â— and sutable therto is vertue in the first preacher Wherfore howsoeuer the Successors or as S. Paule termeth them the Pedagogs in Christ be yet the first Preachers or Fathers of a Nation who according to Saint Pauls phrase had begotteÌ„ them in Christ ought to be very holy and vertuous men 2. And the contrary course of sending wicked vicious men for first preachers of doctrine is vsuall to the Diuell and wel be seeming him For albeit vertuous men may vpon ignorance fall into some one or more errors yet câ—n they not so longe as they keepe their xertue be enticed by the Diuel to forsake their true faith and worship of God vpon which all vertue is grounded But those who as Saint Paul speaketh of the Hereticks Hymeneus and Philetus haue already made shipwrack of a good conscience and abaÌ„doned vertue those the Diuell puffeth vp with a proude conceit of their owne learning and picketh out for Sectmaisters for teachers of new doctrines And therfore howsoeuer Archereticks may for a time dissemble vertue as S. Austin writeth of Pelagius yet mendacia as S. Cyprian writeth non diu fallunt Their Hypocrisy will not diu proficere sed insipientia eorum manifesta fiet Simon Magus before he became an Archereticke would haue bought Gods grace for mony Arius before he became an Archeretick was noted to be ambitious Berengarius before he broched his heresie was noted of enuie at other mens glorie Wicklef before he began his doctrine was noted of anger as writeth Godwin in the life of Archb. Simon
God coÌ„firmed in the same sorte that the sending of the Apostles was that is God contesting with signes woÌ„ders Luthers wanted all such coÌ„firmatioÌ„ Iudg theÌ„ indifferent Reader whether of these two mens sending was more likly to be good CAAP. V. S. Austin and Luther weighed according to their orders of preaching administring the Sacraments CErtain it is that none caÌ„ lawfully administer the Sacraments of God but he that hath power order therto from God For ar S. Paul saith he bâ— 5 Nec quisquam sibi facit honorem sed qui vocatur a Deotanquam Aaron Sic nec Christus semetipsum clarificauit vt Pontifex fieret sed qui locutus â—st ad eum tu es sacerdos in aeternum secundum ordinem Melchisedech And if Christ could not offer sacrifice before he was made Priest how shall man take vpon him to administer Gods sacraments Wherfore according to that which hath bene said let vs weigh both their orders Saint Austins orders were such as S. Gregoryes were and coÌ„sequently such as all as Christendome at that time both approued vsed Luthers Ministrie for of his Roman Priesthood we speake not was such as the Christian world neuer heard of before S. Austin was made Priest at Rome by S Gregory or his predecessors authority and Bishop in France by his appointement Luther was made a Minister of no man at all And such orders as he had he saith he receaued from Antichrist and in the Sinagog of SathaÌ„ S. Austins administring the word and Sacraments was confirmed of God by miracles of Luthers doings no such mention S. Austins orders are disliked by none of his fellowes Luthers orders are reiected euen by many great Ptotestants Iudg then good Reader whether thou thinkest best CHAP. VI. S. Austin and Luther weighed according to the vniuersalitie or singularitie of their doctrine THe word Heretick is originaâ—y a Greek word signifying as much in English as a chooser And an heretick is nothing els but he who houldeth not the vniuersall and generall faith of Christians but maketh choise of some points therof that he will beleeue and denieth the rest And Catholicke likewise is originally a Greeke wotd signifying as much as vniuersal or General So that a Catholick ChristiaÌ„ is he who professeth the uniuersall faith of all Christendom VVherfore if we weigh S. Austin and Luther according to this balance we shal soone see which of them was the Catholik Sup. l. r. c. 11. l 2. cap. 12. which the heretick For S. Aust as is before shewed preached the vniuersall faith of Christendome making no singuler choise of his owne of any points of faith But Luther as is before declared swarued froÌ„ the vniuetsall faith of Christendome and followed that which ether none or inuisible persons held whom he neuer knew where or how many they were or rather none indeed knew it no not himselfe before he inuented it CHAP. VII S. Austin and Luther weighed according to their aduersaries alowance of their Doctrine IT must needs be euident truth which the Aduersaries confesse For if it might iustly be doubted of surely they would neuer admit it VVherfore this kind of weapon haue all men much esteemed vsed as the sword of Golias to cut of his owne head This argument Moises vsed Deut. 32 when he said For our God is not as their Gods are and let our enemies be iudges This argument vsed our Sauiour when being accused of the Iewes for casting out Diuels in Belsibub he appealed to the verdict of their children The same vsed S. Paule wheÌ„ against the Gentils he brought the testimonie of their poets The same vsed the holy Fathers wheÌ„ out of the hereticks owne Principles they ouerthrew their Religion The same now vse Catholiks against Protestants Protestants likwise indeuor to vse the same against vs as you may see in Morton in his Treatise of equiuocation Bel in his downfall and others And Archb. Bancroft in his Suruey cap. 8. arguing against the PuritaÌ„s out of their owne confession saith yow may be hould to build vpon it for a truth that they are so constrained to yeld vnto Wherfore by the light of reason and example of all that Religion must needes be thought to haue a great aduantage of the other which is by the Aduersaries therof accounted good and the other is not But in this there is no comparison betwixt S. Austins and Luthers religion See l. 1. c. 12 l 2. cap. 13. For wheras not only the Britons then confessed S. Austins doctrine to be the true way of righteousnes but also diuers ProtestaÌ„ts now haue acknowledged it to be the right beleefe the perfect faith of Christ the true religion of Christ pure incorrupte Christianity as hath bene declared before No one Roman Catholick can be named that euer since Lurher began afforded euer any hope of saluation to those that wittingly and willingly follow his doctrine CHAP. VIII S. Austin and Luther weighed according to their Miracles VVHat a certain and infallible way of truth Gods miracles are hath bene shewed before And what can be said for S. Austins or Luthers miracles is already set downe Here it remaineth that according to the rules of wisdome we weigh giue iudgment whether of their miracles were more likly to be true miracles wrought by God as set by him as it were his seales to ether of their doctrin See these proued befor l. 1. c. 13. l 2. cap. 14. By S. Aust meanes yow haue diuers things done which could not be done naturaly As the curing of a blind man and the healing of all lame diseased and deformed persons which were cured by baptisme at his apointmeÌ„t Of Luther yow haue not heard one thing which could not haue bene done naturally As the bewraying of a Iewe of whome he was admonished to take heede Of rising before a stone fel. Of shedding teares at his prayers Of touching the tentations of his hearers Yea the casting in of the obligation by the Diuel which yet Fox dare not auouch might wel haue bene done of the Diuels own accord Of S. Aust miracles there were many eye witnesses diuers of these enemies Of Luthers wonderments not so much as friends alleadged for the witnesses S. Austins miracles are testified by great Doctors and famous Saints as S. Gregorie S. Beda and others who by their learning could know the miracles for their holines would relate no vncertain fables for certain miracles Luthers wonderments haue no such testimonie S. Austins miracles were then confessed by his enemies the Britons now by diuers his aduersaries the Protestants No one past or present aduersarie euer coÌ„fessed Luther to haue wrought a miracle Finally no Catholik euer denied S. Austin to haue wrought miracles Diuers Protestants haue denied Luther euer to haue wrought any What man then is there that iudging things according to rules of wisdome will not thinck S. Austins miracles to haue bene true