Hierusalem but contrariwise condemned by Pope Innocent and Zozimus he stayed and for any thing I finde ther dyed For if him self had brought his heresy into Britany Beda lib. 1. cap. 17. Would neuer haue ascribed the bringing of it to one Agricola long after And therfor I doubt of that which Bale cent 1. cap. 38. citeth out of Walden that Pelagius was à suis Britannis pulsus in exilium ob heresim vnles by driuing into banishment he ment keeping out of the Contrey as perhaps Pelagius was Besides Innocent saith not that he had not authoritie to call Pelagius wheresoeuer he were yea he insinuateth the cōtrary but that Pelagius if he were obstinat would not come at his call and that others that dwelt nerer to him myght do it more conueniently than he who dwelt so far of as Rome is from Palestine His words are these Qui Pelagius si confidit c. VVhich Pelagius if he trust and knowe that he deserueth not to be condemned of vs because he reiectets that which he taught he should not be sent for of vs but he himselfe should make haste that he may be absolued For if he think yet as he did when will he present himselfe to our iudgement vpon any letters whatsoeuer knowing that he shal be condemned And if he were to be sent for that might be better done of them who are nerer than so far of as we are But there shall want no care of him if he will be cured 3. Bilsons proofe out of the Britons deniall of subiection hath no more color or reason than a few rebells deniall of subiection hath to prooue a Prince to haue no authoritie ouer a parte of his Kingdome Cathol Britons euer tooke the Pope to be their superior For their Catholick Ancestors did euer acknowledg themselues vnder the Pope his iurisdiction as appeareth both by that which hath bene said before as also because the Archbishops of the Britons not long before Saint Austins comming were the Popes Legats as writeth Galfrid a man of good account among Protestants lib. 9. cap. 12. Dubritius saith he Primat of Britannie and Legat of the See Apostolick was famous with such great pietie And had Palls from Rome as is euident in the life of Saint Sampson Nether did the heretick Britons refuse to be subiect to Saint Austin because they thought Saint Gregorie to haue no authoritie to apoint an Archbishop ouer them for vndoubtedly they would haue alleadged this as a reason of their refusal if they had so thought it but onely because as Saint Beda reporteth lib 2. c. 2. VVhy the Britons refused to be vnder S. Austin they sayd with them selues If he would not so much as arise to vs If wee should subiect our selues to him he would despise vs. If he had risen to them they were determined to subiect them selues to him as Beda there saith which they neuer would haue done if they had doubted his authority insufficient Secondly I prooue it by reason grounded in scripture Secōd reason in proofe of S. Austins mission The authority which Christ left in his Church to preach to all Nations he gaue to euery Apostle as appeareth by his words Matth. 28. Docete omnes gentes Teach all Nations And Protestants who teach euery Apostle to haue bene head of the rest of the Church besids them selues do not deny Therfore this authority must remaine in some successor of one or other of those Apostles and must not be onely in the whole Church because it must descend to some such as Christ gaue it vnto Authoritie to send preachers to all nations must remaine in some one Bishop Besides if authority to send to all Nations were not in some one Bishop or other but in the whole Church onely when soeuer there were Preachers to be sent to Infidells ther ought to be a generall Councell called which were both absurd and was neuer practised in Gods Church But authority to preach or send preachers to England was more likly to be in Saint Gregory than any other Bishop For touching the Patriarchs or Bishops of the East it is a thing vnheard of that any of them should haue iurisdiction ouer England And as for the Bishops of France certain it is they neuer had any authority ouer England And the same I may say of Scotland Ireland Flanders Spaine and all other Contries The doubt onely may be of Britons because they once had authority ouer the Contry No Bishop could sēd preachers to Englād but the Pope which the English possessed But that could yeald them no spirituall authority ouer the English in Saint Austins tyme because nether was the English euer subiect to the Britons nor was ther in Saint Austins tyme any British Bishop aliue who had had any diocese within England Therfore they could at that tyme clayme no more authority to send Preachers into England than the Bishops of Wales can now Wherfore if this authority was then in any Bishop as needes it must be it was in the Bishop of Rome who euer since the primitiue tyme of the Church hath vsed to send preachers hither as is before shewed And if any require the Princes approbation for the lawfullnes of a Preachers mission this also S. Austin had as is euident by S. Beda l. 1. Protestāts confesse the Pope to haue bene the cheef B. of Christendom D. vvhitak c. 25. Besides Protestants confesse the Pope to haue bene alwaies the cheefe Patriarch Bishop of Christēdom Saith D. Whitaker lib. 6. cont Dur. p. 464. I will not deny that the Bishop of Rome was Primat of all Bishops And p. 148. Rome the Seat of the first Patriarch The See of Rome saith Caluin l. 4. c. 7. § 26. Caluin was in tymes past the cheefe of all Iuell art 4. diu 16. Iuel Of the Patriarches the Pope had the first place both in Councell and out of Councell And. 26. Of the Patriarchs the Bishop of Rome was euer the first And .32 Victor sayth that Rome is the cheefe or head ouer all others which of our parte for that tyme is not denyed Bishop Bilson pag. 60. Bilson saith it is well knowne that the Pope was the cheefe of the Patriarchs D. Reinolds Confer pag. 568. Among all the Apostolick Churches Reinolds the Roman for honor and credit had the chiefty And 554. Chrysostome and Basile gaue the Pope a supreheminence of authority pag. 368. Cyprian giueth a speciall title of honor and preheminence to the Church of Rome The Fathers apply the name of the Rock to the Bishop of Rome Finally Fox in his Acts pag. 18. saith that in Lyrinensis Pascasin Iustinian Athanasius Hierome Ambrose Austin Theodoret and Chrysost S. Peter with his successors is called Head of the Church Cheefe of Bishops Prince of the Apostles And the like confesse all other Protestants Therfor if authority of sending preachers remaine in any Bishop it is most lykly
Church where he addeth that this is cleare and out of all controuersie And p. 368. Christ said of his whole Church that the gates of hell c. Therfore the whole Church was founded on Peter The same he repeateth Conclus 1. p. 615. and Conclus 2. p. 625. and generally all Protestāts graunt the same For out of this place they proue that the Elect can not fall from God because Christ here sayd that Hell gates should not preuaile against his Church That is say they against his Elect. In like sort the said Reinolds Conf. p. 386. saith that these words My Sheepe Iohn 10 where it is sayd my sheepe heare my voice included all the Elect. Therfore Ioan. 21. the very same words include all the Elect beside Peter who is excepted because he is apointed to feede them vnles we will not vpon any different occasion ministred by scripture but vpon our own preconceited opinion expound the same word now one way now an other Finally the sayd Reinolds Conf. pag. 103. confesseth that by Thy Bethren Luc. 22. Christ ment all the faithfull Then surely he included all the Apostles Thirdly by authoritie of Fathers 6. Thirdly I proue that S. Peter was head of the whole Church by the authoritie of holy Fathers whome because Whitaker cōfesseth as yow heard before to teach most clearly that the Church i◠founded vpon Peter I wil omit their words and remit those that list read them to Bellarm. l. 1. de Pont. c. 10. Onely I will shew that they teach that the Church as it includeth the rest of the Apostles is founded vpon Peter onely Cyprian epist ad Iulian. Ecclesia quae vna est super vnum The Church which is one is founded vpon one who by the commaundemēt of our Lord receaued the key therof In which words we see that as the Church is sayd to be one onely so it is said to be founded vpon one onely And lib. 1. epist 8. Ecclesia vna Cathedra vna c. One Church and one Chaire was by our Lords word founded vpon Peter And Saint Hierom. in 2. Isaiae after he had said that the Apostles were Montes mountains addeth Super vnum montium Christus fundat Ecclesiam loquens ad eum Tu es Petrus c. Vpon one of the Montains Christ foundeth his Church and speaking to him thou art Peter c. S. Leo serm 2. de Anniuers saith Saint Peter was plus ceteris ordinatus c. ordained more than the rest whiles he is called a Rock a Foundation and apointed porter of the kingdome of heauen And for this cause the Fathers when they speak of Peter in respect of the rest of the Apostles they manifestly prefer him in authority before them ceteris praelatus discipulis Preferred before the rest of the disciples saith S. Basil homil de Iudicio Eccles And this is so euident as D. Reinolds Confer pag. 179. confesseth that the Fathers call Peter the mouth the Top the highest the President the head of the Apostles and. pag. 562. The Prince the Top the Cheefest of the Apostolick company the Teacher of the whole world and a Father of the houshould And graunteth also that some of these Titles touch gouernment and signifie a preheminence in gouernment Reinolds deuiseth an authoritie in S. Peter to auoid his supremacie Whervpon he is inforced pag. 180. to acknowledg that Saint Peter was superiour among the Apostles as a President of a Parliament in France or as a Consull among the Romans But who wel considereth shall easely perceaue that this is but an authoritie deuised of purpose to delude the words of the Fathers who speaking of Saint Peters authoritie ouer the Apostles vse the very words which we do to declare his supremacy And therfor if they be vnderstood by their own words and not as Reinolds pleaseth to expound them they vsing the same words as we do must be vnderstood as we are But because this question is some what beside my present purpose I will vrge it no farther Onely I would know of Reinolds how Peter did come by his Consulship ouer the Apostles which he graunteth to him Did the Apostles giue it him But where readeth he that Did Christ bestow it on him But where if not Math. 16. and Iohn 21. In which places if Christ gaue him any authoritie ouer the Apostles he gaue him as full power ouer them as ouer other Christians For ther is no limitation of his power towards some more than towards others but they are as well to be foūded on him as others are he was to feede them as wel as others Nether doth this his authoritie ouer the rest of the Church and the Apostles too preiudice the supreme authority of Christ ouer all any more than the lyke authority which the Protestāts graunt euery Apostle had ouer the rest of the Church Secōdly I would know of Reinolds why he doth not graunt this Consulship ouer the whole Church to the Pope or at least to some one Bishop or other but wil make euery Prince head of the Church in his Kingdome That S. Peters authority remaineth in some Bishop of the Church 7. Now that this authority of Saint Peter remaineth still in the Church and descended from him to some Bishop I proue because all the ends for which ether Christ declared or the Fathers affirme that Christ instituted this authoritie to remaine as well after his death as before The first was that the gates of hell should not preuaile against the Church Math. 16. Secondly that what is loosed in earth may be loosed in heauen ibi Thirdly that Peter might cōfirme his Brethren Luc. 22. Fourthly that he might feede Christs sheepe Io. 21. Fiftly that one being made head occasion of Schisme might be taken away Hierom. lib. 1. cont Iouinianum Sixtly that the origine of the vnitie of the Church might appeare Cyprian de simpl Praelat because as he saith lib. 1. epist 3. Priestly vnity rose from Peters chaire And epist ad Fulcian Our Lord began the origine of vnitie from Peter This cause alleadgeth also Leo. epi. 84. and Anast and Optat. l. 2. contra Parmen But all these ends remaine after Saint Peters death Therfore the authoritie also remaineth Besides S. Austin saith l. de Pastor c. 1. Christiani sumus propter nos Praepositi non nisi propter vos Therfore Saint Peter being made Cheefe of Gods Church for the good of it left his authoritie in the Church Whervpon S. Austin tract 50. in Ioannem saith that when Peter receaued the keyes Ecclesiam sanctam significauit he represented the holy Church because he receaued them as her Gouernour vnder Christ and for her good And therfore as long as she remaineth the authority which Saint Peter receaued for her good must remaine Aarons authoritie remained in his Successors Therfore Peters Secondly I proue it because God in the ould law instituted one high Priest who vnder him in
spirituall matters should be head of the Sinagogue as in plaine termes confesse Caluin lib. 4. Instit c. 6. § 2. Whitaker cont Dur. p. 151. Reinolds Conferen pag. 204. 205. And his authoritie descended to his successors so long as the Synagogue continued Wherfore wel said the Archbishop of Canterbury Suruey cap. 8. VVe must not dreame that when the Apostles S. Peter died the authoritie which was giuen to them ceased no more than we may that the authority of Aaron and his naturall sonnes expired and ended with them But the gouernment of the Synagogue was but a figure of the gouernment of the Church For as Saint Paul saith Omnia in figura contingebant illis Therfore c. Who will see more of this matter may read Stapleton contr 3. q. 2. That the Pope is Successor to S. Peter 8. Onely this remaineth that wee proue that the Bishop of Rome consequently Saint Gregory was successor to Saint Peter in this authority Which I proue First because no other Bishop euer claimed it For albeit the Patriarch of Constantinople in Saint Gregoryes tyme claimed to be vniuersall Patriarch that is as Saint Gregory vnderstood him to be the onely proper and formall Bishop as shall be more declared hereafter yet he acknowledged him self vnder the Pope as Saint Gregory him self withall witnesseth in these wordes lib. 7. epist 63. De Constant sede quis dubitet eam Sedi Apostolicae esse subiectam c. VVho doubted but the See of Constāt is subiect to the See Apostolick of Rome which both the most religious Lord the Emperor and our Eusebius religious brother Bishop of the same Citty do dayly professe Where by the way I note that Eusebius is not the name of the Patriarch of Constantinople at that tyme but a sirname giuen vnto him for his great externall acts of religion who also was for his abstinence named Ieiunator that is Faster Secondly because the Bishops of Rome haue alwayes challenged and often practised the same authority The Church of Rome saith Fox Act. lib. 1. pag. 1. in all these ages aboue specified from the Apostles that challanged to it selfe the title and ringleading of the whole Vniuersall Church on earth by whose direction all other Churches haue bene gouerned And pag. 18. VVhat so euer was done in other places commonly the maner was to write to the Roman Bishop for his approbation The testimony of the Roman Bishop was sometymes wont to be desired in those dayes of Pope Iulius for admitting Bishops in other Churches wherof we haue examples in Socrates lib. 4. c. 37. VVhen Bishops of any other Prouinces were at any dissention they appealled to the Bishop of Rome Doct. Reinolds Confer pag. 457. Popes of the second 300. yeares after Christ claimed some soueraignty ouer Bishops pag. 383. Zozimus Boniface Celestin did vsurp saith he ouer the Churches of Africk whiles Austin was aliue pag. 544. They would haue Bishops and elders appealle to Rome And. pag. 550. Popes namly Innocent Leo Gelas Vigil Greg. taught that the Fathers by the sentence of God decreed that whatsoeuer was done in Prouinces far of should not be concluded before it came to the notice of the See of Rome And this they say all Churches tooke their beginning from the Roman that all Bishops had their honor from Peter And yet him selfe saith pag. 545. that Pope Innocent was learned and Catholick And pag. 540. That S. Austin alleadgeth his authority against hereticks And that in those times Popes were learned and Catholicks pag. 552. 554. 555. and sued vnto by S. Basil S. Chrisostom and S. Augustin and the African Bishops sought vnto them for their aduise and counsell for their authoritie and credit Of such acount were those Popes that claymed the supremacie euen amongst the cheefe Doctors of the Church Doct. Whitak lib. 7. cont Dur. pag. 480. saith that Pope Victor practised authoritie ouer externe Churches who was not long after S. Peter and by the iudgment of Protestants a godly martyr Wicklif in Fox pag. 445. confesseth the Bishop of Rome to be Christs Vicar on earth And Luther for some yeares after he began Protestancy confessed the same as yow may see lib. de Captiu Babyl in initio and in Fox pag. 774. Edit 1596. 9. Thirdly I prooue it Third reason that the Pope succeded Peter in his authority because the Pope is successor to Saint Peter in his Bishoprick therfore he is more like to haue his authority than any other That the ancient Fathers say that Saint Peter was Bishop of Rome Protestants nether do nor can deny And therfore I will for breuity omitt their testimonies and content my self with these mens confessions The learned and ancient Fathers saith Bilson lib. of Obedience pag. 143. call the Bishops of Rome Peters successors pag. 380. Saint Peter founder of Saint Leo his Church The Fathers say writeth Reinolds pag. 218. 219 Peter was Bishop of Rome and he nameth Hierom Euseb Irenaeus Bishop Cooper in Chron. Linus first Bishop of Rome after Peter But saith Reinol they meant improperly And why so Because saith he Peter being Apostle could not be Bishop of one Cyttie VVhē the Fathers call Peter Bishop of Rome they meane properly Secōdly because Irenaeus lib. 3. c. 3. nameth Linus first Bishop of Rome and Eusebius in Chron. calleth Euodius first Bishop of Antioch which could not be if Peter had bene a proper Bishop But against these cauils I oppose the propriety of the word Bishop which no Father or ancient writer hath signified that he vsed improperly when he called S. Peter Bishop And all words especially in histories are to be taken properly when the Authors declare not the contrary els we should neuer be sure how we should vnderstād the writer Secōdly they say that S. Peter was first B. of Rome Negare non potes saith Optatus l. 2. writing against hereticks Thou canst not deny that thou knowest that to Peter first was an Episcopal Chaire set in Rome in which first sate Peter to whome succeded Linus Loe how certain was it thē that the very hereticks could not deny but they knew it to be so Wherfor I ask when the Fathers sayd Peter was first Bishop how they vsed the word Bishop If improperly then they meant so of Linus If properly thē we haue our purpose Thirdly in reckoning of the Catalogue of the Bishops of Rome they alwaies name Peter first Iren l. 3. c. 3. Euseb Chron. Epiph. haer 27. Hier. in Clemente Optatus l. 2. Aug. ep 165. But what should he do in the Catalogue of proper Bishops if he were none him self Besides they reckon him first Bishop of Rome as they reckon Mark first B. of Alexandria but Mark was a proper Bishop Fourthly they call the See of Rome the seat or chaire of Peter S. Cyprian lib. 1. Epist 3. lib. 4. epist 2. S. Hierom in Pet. ep ad Damasum Aug. lib. 2. cont Petil cap. 51. Sozom. lib. 1. c. 14.
from his Clergie but followed that trade and forme of liuing which was vsed in the primitiue Church among the Fathers among whome there was none that said that to be his owne which he possessed but all things were comon 2 And as for worldly pleasur what should moue Saint Austin think we to leaue his natiue Contry Nor pleasure and to seeke pleasure in a strange Contry where he knoweth nether place person nor language What pleasure should moue an Italian to chāge Italy for England Rome for Canterbury especially when our Contry as then it was was sauage and barbarous What pleasure can we imagin can moue a Christian to goe to preach Christs faith among barbarous infidells Or what pleasure did Saint Austin seeke here who with his fellowes liued here so Angel like that as Saint Beda writteth lib. 1. cap. 26. our Nation maruailed much at their simplicity of their innocent liuing and our King was then much delighted with the puritie of their life and the example of their godly conuersation And being Archbishop yet left not his religious life and as is before shewed tooke exceeding paines in teaching and baptizing our Nation and wonderfully labored to conuert the Britons also Who as is before said went still on foote and for the most part barefoote and had his knees hard like the knees of a camell by continuall prayer Motiues of S. Austins preaching Wherfore no human motiue but the diuine motiues of obedience to his Maister and lawfull Bishop the great Saint and glorious Doctor of Gods Church Saint Gregory Obediēce who sent him and commanded him to come hither to preach And of Charitie Charitie to saue our Nations soules by bringing them out of heathenish infidelitie to the faith of Christ Gods glorie And glorie of God were the incitements motiues and causes of Saint Austins comming hither and preaching that religion which he did And this is manifest both by the testimonies of Catholick Writers and confessions of Protestants which we cited before touching Saint Austins holines and shall alleadge in this next Chapter where we shall prooue that this great Clerck and holy man Saint Austin moued by these saintly motiues to preach to our Nation was also lawfully sent therto with sufficient authoritie and commission CHAPT VIII That Saint Austin was lawfully sent hither to preach prooued by diuers authorities and confession of Protestants TWO things ther are required to euery lawfull Pastor to wit both right Orders and lawfull Commission to administer the Sacraments and Word of God And albeit by order of doctrine wee should speake first of Saint Austins orders yet because his Commission being cleared his orders will easely appeare to be good I will speake first of his Cōmission where with he was sent to preach And that he was sent of Saint Gregory wee need not prooue For as Sutclif saith in his Subuersion cap. 3. It is not denied that Gregory sent Austin The onely difficulty can be whether he were lawfully sent and by sufficient authoritie or no. Hovv manie vvayes S Austins mission is prooued But that he was lawfully sent to preach I will prooue first by sacred testimony from Heauen Secondly by authority of Catholicks Thirdly by confession of Protestants Fourthly by examples and lastly by reason The testimony from Heauen is of Saint Peter By S Peters testimonie from heauen who appearing in a vision to Saint Laurence successor of Saint Austin when he vpon the reuolt of our Contrie to Paganisme intended to abandon the Land scourged him saith Saint Beda lib. 2. cap. 6. with sharp stripes a great while in the close night and asked why he would forsake the flock which he him self had committed vnto him Behould Saint Peter from Heauen testifieth that he had cōmitted English men to the teaching of Saint Laurence one of Saint Austins fellow labourers whome Saint Austin him self appointed consecrated for his successor And when Saint Laurence awaked saith Godwin he found it more than a dreame for all his body was gore blood VVherfore going immediatly to the King Edbald he shewed him his woundes and together related to him the occasion of them which strook such a terror into the King as by and by he renounced his Idolls and caused him self to be baptized The apparition of S Peter to be true Now that this apparition to S. Laurence was no dreame or illusion appeareth many wayes First by the reall wounds which both Saint Laurence felt and the King sawe Secondly by the authority of Saint Laurēce who being so holy a man would neuer auouch an idle dreame or illusion for a certain vision Thirdly by the beleefe giuen therto by King Edbald and his people who doubtles examined it throughly before they would vpon the credit therof forsake their Idolls Fourthly by the heauenly effect which it wrought which was the recalling of our Contry from Paganisme to Christianity to which ende the Diuell would neuer cooperat any way Fifthly by the authority of S. Beda and our best Chroniclers Malmesbury lib. 1. Reg lib. 2. Pont. Huntington lib. 3. Marianus an 617. Westmon anno 616. ibidem Florent and others who haue credited and recorded it as a true vision Protestāts confesse S. Peters apparition Lastly by the confession of diuers Protestants as Godwin in the life of Saint Laurence and Holinshed in the life of King Edbald And surly who well considereth it can not but account it a singuler fauor of God and honor to our Contrie that first in the Britons tyme it should receaue the faith of Christ by the preaching of S. Peter S. Peters care of this Coūtrie by whose month as he saith Acts 15. From ancient tyme God hath made choice that Gentils should heare the VVord of God and beleeue And afterward in our English Ancestors tyme should recouer the same faith againe by the meanes of Saint Gregory one of the gloriousest successors of Saint Peter that euer was and mooued therto by him from Heauen Which amongst other things declareth that to be true which the same Saint Peter said to Saint Brithwald Ealred in vit S. Edvvardi Sur. tom 1. Regnum Anglorum regnum Dei est The Kingdom of England is the Kingdom of God 2. As for the authoritie of Catholicks S. Austins mission proued by authoritie of Catholicks S. Gregorie the first place is due to Saint Gregory who writing to Eulogius Patriarch of Alexandria lib. 7. epist 30. saith VVhiles the English Nation abiding in a corner of the world remained hitherto in infidelity in the worship of wood and stones by the help of your prayers it seemed good to me God being the Author to send a Monke of my Monastery thither to preach Loe he ascribeth the sending of S. Austin to God as Author and to holy mens prayers as helpes therunto And againe writing to Saint Austins company in Beda lib. 1. c. 23. saith Let nether the trauaill
to remaine in the Pope Third reason for proofe of S. Austins mission 4. Thirdly I argue thus Who hath authority to gouern the whole Church of God hath authority to send Preachers to all Nations But Saint Gregory had authority to gouern the whole Church Ergo he had authority to send Preachers c. The Maior needeth no proofe The Minor I prooue thus Saint Peter had authority to gouern the whole Church euen as it includeth the rest of the Apostles But Saint Gregory succeeded though not immediatly Saint Peter in that authority Protestant graunt euery Apostle to haue bene Head of the rest of the church Ergo That Saint Peter had authority ouer the whole Church besides the Apostles the Protestants do graunt For they teach that Christ made euery one of them Head and Gouernor of all the Church besides them selues D. Whitaker lib. 5. pag. 365. cont Dur. Quis Petrum c. VVho confesseth not that Peter was the foundation of the Church seeing that it is common to all the Apostles And lib. 9. pag. 745. Super Petrum c. Vpon Peter is the Church founded but not vpon him onely Et Petro totius c. And to Peter is the care of the whole Church committed but not to him onely Quia hoc commune c. Because this was common with the rest of the Apostles as the Scripture and Fathers most clearly testifie Declarat of discipl print at Geneua 154◠Christ cōmēded to Peter all his flock Behould how he confesseth that both Scripture and Fathers testifie and that most clearly that the care of the whole Church was committed to Peter D. Reynolds Confer pag. 32. As the name of foundation is giuen to the Apostles Apoc. 21. so the twelue foundations do prooue them twelue heads Ibid. All the Apostles were heads Item pag. 26. Christ promised to build his Church not vpon Peters doctrine onely but vpon his person in some sorte And pag. 28. Christs words to Peter import this sense Vpon thee I will build my Church And Bilson lib. of Obedience pag. 87. granteth The same saith Fulk Annotat. Mat. 16. Ioan. 1. that the Rock on which the Church is promised to be built Matth. 16. was Peters person and that the Church was built vpon him but not vpon him onely but the rest of the Apostles too And if passion did not blynd their eyes they would see that the Scripture and Fathers do as plainly testifie that Saint Peter was Head of the whole Church euen as it includeth the rest of the Apostles as they testifie that euery Apostle was Head of the rest of the Church beside themselues S. Peter as plainly ouer the Apostles as ouer the rest of Christiās For the places of Scripture out of which they do or can prooue that euery Apostle was head of all other Christians as yow may see in Whitaker loco cit pag. 147. and Reynolds loco cit is Matth. 28. where euery Apostle is bidden to teach all Nations and Ephes 2. where Christians are said to be founded vpon the Apostles And Apoc. 21. where the twelue Apostles are called the foundations of the Church by which places they do prooue and well that euery Apostle was made Head ouer euery Christian and the whole Church beside themselues because there is no exception made of any man whome they are not to feede nor of any Christian in the Church which they founded And therfore in the commission giuen by Christ to euery Apostle in the word Nations are included all other beside them selues And in the speech of the Apocalyps vnder the word Church are vnderstood all other Christians whatsoeuer And cōsequently euery Apostle is by the plain verdict of Scripture Preacher to all Nations and Founder of euery Christian beside them selues In which authority because their Apostleship did consist Hovv some Fathers say that others vvere equal in the Apostleship vvith S. Peter and therin all the Apostles were equall to S. Peter for euery one of them was as well sent to all Natiōs with authority to found Churches euery where as he was some Fathers say that other Apostles had parem potestatē with S. Peter as Anaclet dist 21. c. Cū in nouo Cypr. de vnit Eccl. Chrys in 1. Gal. that the Church is equaly foūded on all the Apostles because ouer the rest of the Church besides the Apostles euery one of them had equall authority with Peter the Church not including the Apostles was equaly foūded on euery one of them 5. But by the same maner and in the same euidency that Protestants do prooue that euery Apostle was Head ouer all the Church besides them selues do we prooue that Saint Peter was head ouer all the Church euen as it includeth the rest of the Apostles For as in their cōmission Teach all Nations and the other speech of them Foundations of the Church Proued by Scripture that S. Peters commission includeth the rest of the Apostles all are included beside them selues because none are excepted as they are by reasō of that relatiue opposition which is there found betwene Teachers Taught Founders and Founded therfor euery one of the Apostles being in this speech called a teacher foundatiō none of them in the same speech can be ment to be taught or founded him self So in like sort in S. Peters Commission Ioan 21. Feede my sheepe Luc. 22. Confirme thy brethren and in Christs words of him Mat. 16. Thou art Peter and vpon this Rock will I build my Church No one Apostle or other besides him self who alone is spoken to and is in them apointed Feeder and Confirmer and Foundation is any more excepted than any other Christian is excepted in the Commission of the Apostles in generall And therfore are they as well and as clearly included in his Cōmission vnder the name Sheepe Brethren Church as other Christians are included in theirs vnder the name of Nations and Church And therfor Saint Bernard said de Consider Nihil excipitur vbi nihil distinguitur There being no distinction in these words of Christ my Church my Sheepe thy Brethren made from the rest of the Apostles they are not excepted but included in them Wherfore if Protestants will here admit their commō rule of expounding one place of Scripture by an other they must confesse that Scripture as clearly maketh S. Peter Head of the Apostles as it maketh them Head of all other Christians Secondly prooued by confession of Protestāts Secondly I prooue by confession of Protestāts that Christ in his words My Church My Sheepe Thy Brethren spoken to Saint Peter included the rest of the Apostles For D. Reynolds Conferenc p. 385. saith that Christ by My Church Mat. 16. meant generally the Catholick Church all the chosen But the Apostles were chosen yea the chefest of them And p. 386. It is the Church of Gods elect and chosen which Christ doth call in this place Math 16. my
was before called of S. Hierome To this Bilson pag. 88. First saith that the text is corrupted and that it should be ipse and referred to Peters person But this is a mere surmise refelled in all the copies in Europe Secondly he saith that though it be ipsa and grammatically agree with the substantiue Petra which followeth yet it may be meant of Peters person But if Saint Austin had meant that Peter alone had bene the Rock and that his successors partaked nothing with him in that he would neuer haue byd vs number his successors too and then tell vs that that was the Rock Wherfore Reynolds Confer pag. 384. confesseth that Saint Austin applyed this text the gates of hell c. to the Church of Rome And Bilson himself as doubting of either of the former answers saith thirdly that Saint Austin said not that Peters Seat is the Rock of the Church but that hell gates preuaile not against it But to our purpose all is one that in Saint Austins iudgment Peters Seat that is Peters successors in Seat are either the Rock of the church Theodoret or so surely founded theron as the gates of hell shall not preuaile against thē 13. Thirdly Theodoret an ancient and Grecian Doctor writing to Renatus saith of the Roman See Tenet enim sancta Sedes gubernacula regendarum cuncti orbis Ecclesiarum That holy seat hath the gouernment of all the Churches of the world Which words are so plaine as Iuell Art 4. Diu. 21. findeth no better answer than iudging others by his owne humor to say That man naturally aduanceth his power at whose hands he seeketh help As if Theodoret were such a man as would giue an Antichristian title for so Protestants acount the gouernment of the Churches in the world or S. Leo accept it for flatery Finally the great Councel of Galcedon ep ad Leonem calleth Pope Leo their head and say that to him Concil Galcedon Vineae custodia a Domino commissa est The custodie of the Vinyard that is the Church was committed by our Lorde And thus I hope I haue sufficiently proued both by reuelation from heauen by the authoritie of the Church then aliue and since by the examples of Popes euer since S. Peters tyme bv confession of Protestants and finally by reason taken out of scripture that S. Greg. had lawful authoritie to send S. Austin Now let vs come to S. Austins orders CHAP. X. That S. Austin was rightly ordered to administer the Sacraments and preach the word of God 1. THat S. Augustin was created Priest at Rome is euident by his saying Masse preaching and Christening as soone as he came to Canterburie as is before rehearsed out of Beda lib. 1. cap. 26. And after he had conuerted King Ethelbert he came saith Beda cap. 27. to Arles where of Etherius Archbishop of that Citty he was consecrated Archbishop of the Nation of Englishmen according as S. Greg. the Pope had commanded And the King saith the same S. Beda cap. 26. gaue him place for his See in the Citty of Canterburie Here by the way I note that wheras S. Greg. lib. 7. epist 30. saith that S. Austin was created Bishop a Germaniarū Episcopis he doth not gain-say S. Beda who saith he was created by the Bishop of Arles because France was of the writers of that tyme called Germanie as appeareth by Venantius Fortunatus in Carmine de Nuptijs Sigeberti Brunechildae which might be partly because the French at that tyme and long after gouerned a great part of Germany partly also because the Francks who then ruled in France were Germans come out of Germanie But to our purpose That S. Austin vvas rightly ordered That S. Austin was rightly created Priest appeareth by that he was made by the authoritie of S. Gregory or his predecessors whome protestants account to haue bene true Bishops of Rome And Doct. Reinolds Confer pag. 362. acknowledgeth the Pope to haue yet Bishoply power ouer his owne Diocesse S. Austin therfore being a Roman and made by the Bishoply authoritie of the Pope was rightly made Priest And in lyke sort it may be proued that he was rightly consecrated a Bishop For he was made by the authoritie of the Pope with the consent of the King of England Secondly I proue that S. Austin was lawfully consecrated Bishop by the consent of the Christian world For S. Greg. commanded him to be made Bishop the French Bishops made him the English Christians receaued him and the East Church to whome S. Greg. wrote of the matter neuer disliked him and all the Christian world hitherto hath approued him Nether did the Britons though enemyes take any exceptions against his orders Thirdly because all protestants call S. Austin a Bishop and number him first in the Catalogue of the Archbishops of Canterburie And if their Bishops and Ministers will haue any orders at all they must confesse that S. Austins orders were good and sufficient For as Doct. Feild saith lib. 3. of the Church cap. 39. In England they which had bene Bishops in the former corrupt state of the Church so he termeth Catholick tymes did ordaine Bishops and Ministers And Sutclif answer to exceptions pag. 88. saith Couerdal and Scory who were Bishops in King Edwards tyme layd hands vpon Bishop Parker Bel in his Funerall professeth openly that he hath not departed from the substance of his Popish orders but onely from the ceremonies therof Besides euident it is that what Bishop or Priest so euer had bene made in King Henries tyme was neuer consecrate a new in King Edwards dayes Who had bene made in Queene Maries dayes was acounted to haue sufficient orders in Queene Elisabeths Reigne And yet what Priest apostateth from his faith is without more orders thought to haue orders ynough fore ministring the Sacraments and vvord of God or protestants haue no order at all And thus hauing shewed that S. Austin was the first Preacher of Christian fayth to our English Nation and that he had both sufficient learning and vertue to discharge such a function and withall lawfull commission and right orders to administer the Sacraments and preach the word of God now let vs see what kind of faith and religion it was which he preached and first what kind in generall and afterward what it was in particuler CHAP. XI That the Faith which Saint Austin preached to our English Ancestors was the vniuersall Faith of Christendome at that tyme. 1. THis I proue first by the testimony of those that liued in that tyme S. Austins vniuersal religion proued by S. Greg. among whome the cheefest and principal is S. Gregory him selfe who hauing bene long tyme the Popes Legat in Constantinople and after being Pope and receauing letters from all partes of Christendome could not be ignorant what was the vniuersal faith of East West and of all Christendome at that time He I say writing to S. Austin lib. 9. Epist 58. hath these
declared to be the true Oecumenical Patriarch S. Austin aliue vvhen the Pope as Protest say became Antichrist or head of the Church as all writers Protestants and Catholicks do agree which was done in the yeare 605. as some say or 606. as Baron And this Pope Boniface therby as generally all Protestants affirme became the first Pope and Archbishop of Rome Whitak cont Dur. pag. 501. I affiirme saith he that in the tyme of Boniface 3. Antichrist openly placed his Throne in the Church of Rome Fulk Answer to a Counter Cath. pag. 72. The Popes from Boniface 3. were all blasphemous Hereticks and Antichrists And in 1. Ioan. 2. Boniface 3. went manifestly out of the Church and became Antichrist Fox lib. 2. pag. 120. Rome euer since Boniface 3. hath houlden maintamed and defended his Supremacie The same hath Cooper Chron. An. 611. The like hath Bale Cent. 1. pag. 69. 70. Downham of Antichrist and generally all Protestants But S. Austin was both in this Popes time for he subscribed to the Charter of king Ethelbert made An. 605. and after For as Bale saith Cent. 13. cap. 1. He dyed 608. or as Malmsb. in fastis saith 613. and yet is he not found but to haue obeyed this Pope Boniface as he did obey Gregorie Which he would neuer haue done if he had thought it Antichristian for the Pope to be head of the Church S. Mellits communion vvith a Pope vvhome ProtestaÌ„ts account the second Antichrist Yea S. Mellit one of his fellowes and Successors went to Rome about the yeare 610. to commune saith Beda lib. 2. cap. 4. and counsel with the Apostolick Pope Boniface 4. the immediat successor of Boniface 3. for necessarie causes of the English Church sat in a Councel with him subscribed to what was decreed of that Councel and brought the Precepts to be obserued of the English Church And cap. 7. S. Beda writeth Also S. Iustus that this S. Mellit and S. Iustus an other of S. Austins companions and successors receaued eftsons exhorting Epistles from this Boniface And cap. 8. he saith that Iustus receaued also authoritie to ordain Bishops from the high Bishop Boniface and a Pal. And cap. 17. and 18. that S. Paulinus and S. Honorius receaued also their Pals from Pope Honorius And S. Paulin and S. Honorius Which Pal was giuen by Popes to Metropolitans as a token of agreement in faith And therfor Pope Pelagius Predecessor to S. Greg. decreed D. 100. That what Metropolitan so euer after three monthes of his Consecration shall not send to Rome to declare his faith and receaue his Pal shall leese his Dignitie This we see how S. Austin and his fellowes by their life and deedes professed their agreement and faith euen with those Popes whome Protestants account the first Antichrists But besids this we haue also the testimonie of the Popes of that tyme and of S. Austins own fellowes Popes vvhom Protest account Antichrists approued S. Austins doctrine For Pope Boniface 5. writing to S. Iustus aforsaid in Bed lib. 2. cap. 8. saith thus After vve had read the letters of our deere sonne King Edbald we vnderstood vvith vvhat great learning and instruction of holy scripture yovv haue brought him to the beleefe of the vndoubted faith Loe this Pope aproued the doctrine and faith of S. Iustus which he could neuer haue done vnles S. Iustus had allowed the Supremacie And S. Laurence Mellit and Iustus writing to the Scottish Bishops in Beda lib. 2. cap. 4. professe that it was the customable maner of the See of Rome euen in their tyme to send preachers into all places of the world Which custome they could neuer haue accounted lawful vnles they had thought that See to haue Iurisdiction and gouernment in the whole world S. Austin calleth the Pope Father of all Christendom Yea S. Austin in his speech to King Ethelbert in Capgraue calleth S. Greg. totius Christianitatis Patrem the Father of all Christendom And thus much of S. Austin and his fellowes deedes and doctrine out of Chatholick writers S. Austins acts of Papistrie out of Protestants Now let vs come to Protestants 3. Bilson and Abbots aâ— is aforsaid call S. Austin a Romish Monk a Romish Priest a Romish Legat. Which names shew of what Religion they account him Abbots Godwin in vit Aug. saith S. Greg. being made Pope sent Austin hither Godvvin vnto whome he apointed 40. other that should aide him in this holy work Ib. he testifieth that S. Greg. sent him a pal and Church ornaments That he dedicated a Monasterie to S. Peter and Paul that he claimed authoritie ouer all this Iland Entred the place of Counsel with his Banner and his Crosse and with singing Procession Fox Fox Acts. pag. 116. They went with Procession to Canterburie singing Alleluyae with the Letanie Sutclif Sutclif Subuersion cap. 5. Austin brought in an Image of Christ and a siluer Crosse and began saith he to chant Letanies Now whâ—ther these be signes of Protestancie or Papistrie I leaue to euerie one to iudge Holinshead Also Holinshed descript Brit. testifieth as before we heard out of Saint Beda that S. Austin came with a siluer Crosse and Image of our Lord and Sauiour painted in a table singing Litanies And that in Canterburie they accustomed to pray say Masse preach and baptize in S. Martins Church And that S. Greg. sent to Austin a Pal which saith he was the ornament of an Archbishop And that Masse and Letanie was at that tyme in France Again that Lawrence with his fellow Bishops wrote letters to the Britons to conform them in the Vnitie of the Roman faith Item Mellitus solemnizing Masse distributed c. Now what Masse it was that Romish Priests Romish Monkes Romish Legats as Bilson and Abbots call them sayde I leaue to euery one to iudge And if any body should doubt Fulk Fulk in Hebr. 10. may put him out of doubt For ther he writeth S. Beda sayd that English men in his time vnderstood the holsome sacrifice of Masse auailed to redemption both of body and soule Which Fulk calleth superstitious and vndoubtedly meaneth the Masse And thus much of S. Austins Papistry by his owne deedes both out of Chatholick and Protestant writers CHAP. XVI That Saint Austin was a Roman Catholick prooued by the confession of learned Protestants D. Abbots 1. DOctor Abbots in his late answer to Doct. Bishop pag. 197. calleth S. Austin a black Monk pag. 20. The Italian Monk brought new obseruations from Rome and the English receaued the same pag. 198. A Romish Priest required the British Bishops to be subiect to his Romish authoritie A Romish Archbishop brought in nouelties and superstitions and did contaminat the faith of Christ Mellitus Laurentius Iuel Iustus all of Austins company and condition Iuel Art 3. Diu. 21. It is thought of many that Austin corrupted the Religion that he found here vvith
of the iorney nor talk of euill tongues dismay yow But with all force and feruor make vp that which yow haue by the motion of God begun And lib. 5. epist 52. saith he sent Austin auxiliante Domino By Gods help and 54. disponente Domino by Gods disposition Superfluous it were to cite the rest of the Popes who followed Saint Gregory and cooperated all they could to our conuersion as Boniface 4. and 5. Diuers ancient Popes Honorius Vitalian and the rest who vndoubtedly taught Saint Austin to haue bene lawfully sent Onely I will add the names of those Princes Bishops whome Saint Gregory testifieth to haue holpen and encoraged Saint Austin in his Godly enterprise Bishops of Germanie or France First he saith lib. 7. epist. 30. that by his licence Saint Austin was made Bishop of the Bishops of Germanie and with their comforts brought to the English Nation And epi. 114. he sendeth a Pall to Siagrius Bishop of Aust maketh his See next to the See Metropolitan because in the busines of Saint Austins mission saith he we know thou shewedst thy selfe so carefull deuout and helper in all things as thou shouldest lib. 9. Kings of France epist 53. writing to Theodorick King of France VVhat great fauours your Excellency shewed to our most reuerent brother and fellow Bishop Austin in his iorney to England certain Monkes comming from him haue tould vs. And 55. to Clotarius another French King writeth thus Some who went with our most reuerend brother and fellow Bishop Austin vnto the English Nation returning to vs haue tould vs with what charitie your Excellency refreshed the said brother of ours in your presence and with how great help yow furthered him in his voyage Queene of France And 56. writing to Brunechild the Queene of France he hath these words VVith what fauor and help your Excellency succoured our most reuerend brother and fellow Bishop Austin going to the English Nation nether did fame before suppresse in silence and afterward some Monkes comming from him to vs haue particulerly related Yow see the mission of Saint Austin was not onely allowed as lawfull but also holped and furthered by the Christian Bishops and Princes of that tyme. 3. After Saint Austins tyme Beda lib. 1. S. Beda cap. 22. speaking of Saint Austin and his fellow Preachers saith the goodnes of God prouided them for our English people And c. 23. saith that Gregory being mooued by inspiration of God therunto sent the seruant of God Saint Austin After him Ethelwerd lib. 2. cap. 1. Ethelvverd Gregory sent Saint Austin confirmat eum diuino admonitu Florent Chron. ann 596. saith Gregory mooued by Gods instinct sent Austin and others to preach the VVord of God to the English Nation Of Protestants Stow pag. 65. saith ProtestaÌ„ts confesse S. Austin to haue bene sent of God Gregory was mooued of godly instinction to send Austin to preach to the Angles Godwin in vita August Yt pleased God c. Apologie for the oath of allegeance Albeit Gregory sent Austâ—n and others as he said with deuine reuelation into England vnto King Ethelbert Kings Maiestie in his oration to the parle 19. Nouemb 1605. D. Couel defence of Hooker p. 77. Buny Treatises of Pacificat p. 109. Some in Peury Hooker yet c. Luther lib. cont Anabapt Fatemur in Papatu esse verum praedicandi officium VVe confesse that in the Popedom is the true office of preaching The lawfulnes also of Saint Austins sending must needs all such Protestants confesse as do deriue the authoritie of preaching in Luther and their first Preachers from the Church of Rome of whome wee shall speake in the second booke And also all such as do graunt 3. booke of Eccles of Polic p. 188 D. Baron his 4. sermons p. 448. Feild lib. 3. of Church p. 183. Fox Iuel Caluin 4. Iustit c. 17. paragr 49. VVhitak cont Dur. p. 397. Bel Suruey pag. 257. that the Church of Rome is a true Church of Christ or that Papists may be saued which commeth to one because none can be saued out of the true Church For if the Church of Rome be yet a true Church and can send preachers lawfully it can not be denyed but it had the same goodnes and power to send in Saint Gregory his tyme. And this also are they likly to grant who will needs haue S. Gregory and likwise the Church of Rome in his tyme to haue bene Protestant or at least Saint Gregory was a true and vertuous Bishop Finally they also must needes grant that Saint Austin was lawfully sent who say as D. Feild doth lib. 3. Of the Church cap. 6. 8. and others doe that before Luthers diuision their Church was all one the same Church with ours For suerly that Church alowed of Saint Austins mission And therfor if she had authoritie to approoue Saint Austins mission he was lawfully sent S. Austins mission proued by examples Rome 1000 years agoe vsed to send preachers into all the vvorld 4. Fourthly I prooue that Saint Austin was lawfully sent of Saint Gregory by examples For as Saint Laurence Saint Mellit and Saint Iustus fellowes and successors of Saint Austin write in their letters to the Bishops and Abbots of Scotland in Beda lib. 2. cap. 4. The accustomable manner of the Sea Apostolick was to send into all places of the world to preach the word of God And this custom of the Church of Rome sending preachers to all places of the world may be prooued by induction euer since Saint Peters tyme. S. ClemeÌ„t For Saint Clement 3. Pope after Saint Peter sent Saint Dennis into France as testifie Hilduinus in Areopagit and the French Chronicles Whervpon the French Bishops writing to Pope Leo anno 400. acknowledg the See of Rome fontem originem religionis suae Pope Eleutherius about the yeare 170 S. Eleutherius sent hither Fugatius and Damian as is before shewed S. Victor And Pope Victor his successor about the yeare 203. sent others into Scotland as witnesse Boethius libr. 6. Hist Scot. Genebr in Victor Baron and others About the yeare 255. S. Stephen Pope Stephen consecrated Saint Mellonus a Briton Bishop of Roâ—e and sent him thither to preach as testifie the Author of his life and Bale cent 1. cap. 31. In the yeare 432. saith Bale cent 1. cap. 43. died Saint Ninian who being a Briton as he saith there after Beda lib. 3. cap. 4. comming from Rome preached to the South Picts and conuerted them to Christianitie S. Celestin About the year 429. Pope Celestin sent hither Saint German and Lupus to confute and expell the Pelagians as testifieth Prosper in Chronic. Bale cent 1. cap. 45. Baron an 429. And the same Pope about the yeare 434. consecrated Palladius Bishop for Scotland and sent him thither as testifie Prosper Chron. Beda lib. 1. cap. 13. Baron an 429. Hunting lib. 1.
better shift than impudently to say that either Greg. vvrote not so or he vvrote an vntruth to cheere vp his subiects Caluin lib. 4. cap. 7. § 12. saith that There is no vvord in all Greg. vvritings vvherein he more proudly boasteth of the largenes of his Primacie than this Furthermore S. Greg. lib. 7. epist 69. VVithout the authoritie and consent of the See Apostolick vvhat so euer is done in Councells hath no force And contrariwise lib. 7. epist 115. That reuerence is caried of the faithfull tovvarde the See Apostolick that vvhat is apointed by her decree shall not after be disturbed And the Archbishop of Rauema writing to him lib. 10. epist 36. saith The See of Rome sendeth her lavves to the Vniuersal Church And him selfe lib. 12. cap. vlt. The See of Rome doth looke ouer the vvhole vvorld and sendeth nevve constitutions vnto all And lib. 11. epist 56. writeth that the cause of a Bishop who had no Patriarch or Metrapolitan ouer him vvas to be iudged immediatly of the See Apostolick vvhich saith he is omnium Ecclesiarum caput head of all Churches Which proofe sheweth that he meaneth not head ship in excellency of gifts as Reinolds would Confer pag. 548. but in gouernment In like sort in psal 4. poenit he calleth Rome the head of all Churches and Lady of Nations which Title of the head of all Churches because Pope Boniface 3. who succeded S. Greg. within one yeare or two procured the Emperour Phocas to declare to appertaine to the Bishops of Rome he is accounted of all Protestants generally to be the first true Pope and Antichrist of Rome But if S. Greg. authoritie were not so great in the Church as Ministers are ashamed to account him an Antichrist they would as soone call him Pope and Antichrist as they do Pope Boniface because he auoucheth the same Title which Boniface did 3. Nether did S. Greg. onely claime this Supremacie but also practized it often tymes S. Greg. practizeth the supremacie For. lib. 2. Epist 14. He excommunicated the Archbishop of Salona in Dalmatia lib. 4. Epist 50. He deposed Anastasius Archb. of Corinth in Greece And Epist 15. made the Bishop of Prima Iustiniana his Legat and likwise the Bishop of Arles in France Epist 51. And. lib. 5. Epist 24. When there arose a controuersie betweene a Priest of Calcedon and the Patriarch of CoÌ„stantinople according to the Canons saith he it fel to the See Apostolick and was ended by our iudgement And lib. 10. Epist 30. He maketh a Bishop sweare that he will In all things abide in the Communion of the Bishop of Rome And in Bed lib. 1. cap. 27. Taketh vpon him to commit all the Bishops and Priests of Britany to S. Austins charge and without asking the Prince his leaue apointed him to erect two Archbishoppriks and 24. Bishopricks Finally he tooke vpon him to depose kings and princes For lib. 11. Epist 10. He saith Siquis c. If any king Priest Iudge or seculer person knowing this constitution of ours shall attempt to break it Let him want al Dignitie of his povver and honor And lib. 12. cap. vlt. If any king Prelat Iudg or seculer person of vvhat Degree or highnes soeuer doe violat the priuiledgee of S. Medards Monasterie Let him be deposed And as Baron An. 600 writeth out of the Chronicles of Millan gaue the Bishop of that Cittie authoritie to chuse what king he woulde after the race of Lomburdian kings was ended ProtestaÌ„ts opinion of S. Gregorie about the supremacie For these speeches and acts of Greg. Doct. Reinolds Confer pag. 549 saith of him and of all the Popes for 300. yeares before him that they auouch more of their See than is true and right But now the question is not about right Reinolds but about S. Gregâ— opinion of Supremacie And pag 545. saith that S. Greg. is somewhat large that waye pag. 550. The primacie which Greg Leo and others giue to the See of Rome doth so exceed the truth that c. And pag 17. he saith that Leo the great who was Pope 130. yeares before Greg. cherished the egge of the Popes Supremacie And pag. 16. saith Leo made Peter a fellow head a partie Rock and half foundation with Christ Which saith he pag. 10. Leo did that he might rise vp with S. Peter And Doct. Whitak VVhitaker Fulke lib. de consil pag. 37. Leo was a great builder of the See of Antichrist Fulkin 2. Thessal 2. Leo and Greg. were great workers and futherers of the See of Antichrist and of the mystery of iniquity And ibid. he doubteth not to say that the mysterie of iniquitie did vvorke in the See of Rome in Peters tyme and did shew it self in Anicetus Victor Cornelius Sozimus Bonifacius Celâ—stinus By which confesâ—ion of Protestantâ— a man of mean eyesight will easely see what S. Greg. and his Predecessors thought of the supremacie For if they were not of greater authoritie for their learning holines and antiquity they would haue bene as wel accounted Popes and Antichrists as their successors are In vvhat sense S. Gregorie impugned the Title of vniuersal Bishop 4. If any obiect that S. Greg. vehemently impugneth the Title of the vniuersal Bishop which the Patriarch of Constantinople in his time vsurped calling it proude sacrilegious and such like which he would neuer haue done if he had thought him selfe to haue bene head of all the Churches in the world I answer that S. Greg. could not doubt but that the Title of vniuersal Bishop might in some sense agree to the Pope Because the Councel of Calcedon which lib. 1. Epist 24. he professeth to reuerence as one of the fower Ghospells offered it to his Predecessors as him self testifieth lib. 4. Epist 32. Whervnto he addeth Epist 37. That his adduersarie the Patriarch of Constant knew wel that per Calcedonense Concilium huius Apostolica Sedis Antistites Vniuersales oblato honore voâ—ati sunt And lib. 4. epist 36. saith that the Patriarch of Alexandria knew it also to be so Which he would neuer haue said vnles it had bene both certain and euident so as his Aduersaries could not deny it Wherto lib. 7. epist 30. he addeth that it was giuen to his Predecessors by Fathers after the Councel And in the said Councel VVhich as Reinolds saith Confer pag. 563. was a Company of 630. Bishops sound in Religion and zealous of the glorie of God although it hath bene falsified by the Grâ—cians as witnesseth S. Greg. lib. 5. epist 14. yet thrise is Pope Leo called Vniuersal Patriarch without the gain saying of any one Which so many and so zealous would neuer haue permitted if it had bene altogether vnlawful And the same Reinolds confer pag. 562. professeth that the said Councel named Pope Leo their head And pag. 561. That he was President of the Councel S. Beda calleth S. Gregorie ouer the vvhole vvorld And of Bed lib. 2. cap. 1. S.
from S. Greg. and telleth the tyme when it began generally to be receaued in all Churches To wit about 900. yeares agoe Protestāts confesse S. Greg. to haue bene a Papist 6. Lastly I will proue S. Greg. to haue bene a Roman Catholick by the open confession of our Aduersaries Fulk in Apoc. 6. saith Greg. was superstitious in reliques And 2. Thessal 2. Greg. was a great worker and furtherer of the See of Antichrist Fulk and of the mystery of iniquitie Io. 21. Gregorie gathered some thing for Peters Primacie Ib. VVe go not about to clear Gregorie from all vsurpation of Iurisdiction more than to his See appertained He thought to highly of his See And Math. 4. Gregorie alowed of Images Hebr. 11. Allowed Images to be in Churches Acts. 17. Greg. alowed Images to be lay mens bookes Math. 16. and 1 Cor. 3. Gregorie granteth Purgatorie Sutclif Sutclif Subuers cap. 4. Greg. vsed litanies allowed Purgatorie esteemed much reliques of Saintes Whitak cont Dur. pag. 480. Greg. Purgatorium vt certum dogma tradidit VVhitaker Fulk 1. Timoth. 4. Gregorie indeed willeth holy water to be made and to he sprinkled in the Idols Temples Altars to be built and reliques to be layd vp Gregorie indeede did send many superstitious tokens as a littel Key from of S. Peter for his blessing Math. 16. Greg. fauoreth the supremacy of S. Peter Bale Cent. 1. cap. 68. Greg. burdened the Church and Religion of God more then all Bale with more than Iewish Ceremonies He ordered the rites of Masse commanded Masses to be said ouer the Dead bodies of the Apostles S. Greg. described to haue bene a profest Papist deuised Letanies and Procession permitted the Image of the blessed Virgin to be caried about confirmed Pilgrimage to Images by Indulgences for the peoples deuotion he was a Maintainer of Pardons S. Greg. granted indulgences granted Indulgences to those that visit Churches on certain dayes made four bookes of Dialogues for strengthning Purgatorie Admitted adoration of the Crosse and Masses for the dead Called the English men to Romish rites by Austin the Monk And much more there And cap. 70. Gregorie brought in Ceremonies Procession Suffrages adoration Masses trust of mens works Item After Greg. tyme puritie of doctrine decreased the Inuocation of dead Saints together with sale of Masses increased and the Mysterie of the Eucharist began to be offered for the dead Bishops also from the doctrine of faith fled to trust to mens works and human satisfactions which saith he is manifest of Gregorie Item Greg. sent Austin to the English men that he might bring in not Christ but the Roman Religion stuffed with the commandements and traditions of men And finally cap. 71. he saith in plain termes that Greg. brought Papistrie into England Also Doct. Humfrey Iesuitismi part 2. rat 5. pag. 626. 627. Greg. and Austin brought into the Church a burden of Ceremonies Humfrey The Bishops Pal to vse onely at Masse Purgatorie Oblation of the holsom host prayers for the dead Reliques Transubstantiation Transubstātiation new halowing of Churches Of all which what other proceeded but that Indulgences Monkerie Poperie and the rest of the Masse of Popish superstition should be builded thervpon Ansvver to the Examinat printed at Geneua 1566. pag. 45. And all these things did Austin a great Monk being taught of Gregorie a monk bring into England Who will see more of S. Greg. confessed Papisme by Protestants may read Osiander cent 6. pag. 288. But what we haue cited out of English Protestants will suffice I hope to perswade any in different man that S. Greg. was a Papist Who will see more out of S. Greg. himself may read lib. 7. epist 53. and 109. lib. 9. epist 71. lib. 12. cap. vlt. lib. 1. epist 25. 33. lib. 8. epist 22. CHAP. XV. That Saint Austin and his fellowes were Roman Catholicks proued by their own deedes and Doctrine 1. FIrst Saint Austin was a Benedictin Monk Ansvv to D. Bish. pag. 197. or as Doctor Abbots calleth him of the colour of his habit a black Monk Which kind of Monks Bale cent 13. cap. 4. accounteth one of the hornes of the beast so he termeth the Pope And cent 1. cap. 100. saith they filled all with superstition and Idolatry And Fox lib. 3. pag. 153. condemneth these kinde of Monks as superstitious tyed to a prescript forme of dyet apparrel and other things and forbidden to marry Secondly he was a Romish Priest and Romish Archbishop as Doct. Abbots calleth him pag. 198. And Romish Legat as Bilson termeth him lib. de Obed. pag. 114. And what masse or seruice of God a Romish Priest vseth euery one knoweth Thirdly when he and his fellowes came into England they came as S. Beda lib. 1. cap. 25. and all other writers agree carrying before them in place of a banner a Crosse of siluer and the Image of our Sauiour painted in a table and singing the Letanies Which Letanies saith Bale Cent 1 pag. 62. were supersticious Fox lib. 2. pag. 116. saith they went in Procession Beda lib. 2. cap. 26. In Canterburie they resorted to an ancient Church built in the honor of S. Martin made while the Romans yet dwelled in England and began there first to say seruice say Masse pray preach and Christen cap. 27. Saint Austin was made Archbishop by the authoritie of Pope Greg. or as S. Beda speaketh of at the commandement of S. Gregorie He enquireth of Gregorie how offerings at the Altar should be distributed what Ceremonies he should vse at Masse and the like cap. 29. He receaued from Gregorie all such things as were necessarie for the furniture and ministrie of the Church As holy vessels Altar clothes Ornaments for Churches apparrel for Preists and Clergie and a Pal to were onely when he sayd Masse authoritie to institute 12. Bishops vnder him and 12. vnder a Bishop of York and superioritie ouer all the Priests of Britanie cap. 30. S. Austin is apointed by Gregorie not to pul downe the Temples of Idols Holie vvater but to make holy water and sprinkle about the same Temples to build Altars and place reliques in them cap. 33. Saint Austin builded a Monasterie in which King Ethelbert through his aduise built a nevv Church in the honor of S. Peter and Paul lib. 2. cap. 2. Saint Austin exacted of the Britons to celebrat Easter and administer baptisme after the maner of the holy Roman Church And cap. 35. Beda speaking of the Church of the Austins in Canterbury saith This Church hath almost in the midst of it an Altar dedicated in the honor of S. Greg. Pope on the vvich Altar euery Saterday their memories are solemly celebrated by the Priest of that place cap. 4. S. Paulin vsed an Altar of stone And cap. 20. a great goulden Crosse and a goulden Chalice consecrated for the ministrie of the Altar 2. Besides Pope Boniface 3. was by the Emperor Phocas
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
see in Malmsb. 1. Pont. pag. 217. 219. it argueth not that he thought he might do so lawfully any more than that he might be as Fox termeth him pag. 1092. a piller and rauiner rather of Church goods or as Godwin in the life of S. Anselme termeth him the most Sacrilegious Simonest that euer reigned in England In so much as Hunting and Paris say An. 1100. when he dyed he had in his hands one Archbishoprick two Bishopricks 12. Abbeies as Stow saith pag. 183. said he would haue all the spirituall liuings in the whole Realme And Malmsb. lib. 4. addeth that he encoraged the Iewes to dispute with the Christians swearing that if they ouercame he would be of their religion Other horrible Villanies of his report Hunt Paris l. cit and others more which declare that he little cared to break Gods or the Churches lawes but conuince no more but that he was an ill Christian and an ill Catholick for life Saints in K. Rufus time In this Kings tyme dyed S. Wulstan Bishop of Worceter whome Godwin calleth Saint and confesseth that men had a great esteeme of him for his streitnes of life and opinion of holines And of other Authors of that tyme he is much commended Marian Cistertian order 〈◊〉 founded by an English man Florent Chron. Malmsb. 1. Pont. And his life is to be seene in Surius Tom. 1. In this Kings time also S. Stephan Harding an Englishman founded the order of Cistertian or white Monks as Bale Cent. 2. cap. 63. Fox Acts pag. 185. Malmsb. lib. 4. Reg. pag. 127. and others write Malmsb. termeth him The cheefe Author of the whole fact and especiall ornament of our dayes In this kings time died also the forsaid Saint Osmund Bishop of Salsburie the Author of that manner of saying masse Breuiarie and administring Sacraments which is called the vse of Sarum King Henrie I. XXXV 4. THe 35. Christian king was Henrie 1. yongest sonne to William Conqueror and borne in England began his Reign An. 1100. and reigned 35. yeares For his knowledg saith Fox lib. 4. p. 191. and science in the 7. liberall sciences he was Sirnamed Beuclerck Valour and qualities of K. Henrie 1. Cooper and Stow An. 1101. say he was a noble valiant Prince mightie of body of comly visage plesant sweete countenance excellent in vvit eloquence had good hap in battel The like write Catholicks of him As for his religion it is euident to be Roman Catholicke His Rom. Religion Fiâ—st because his Archb. was S. Anselm to whose piety he ascribed his conquest of Normandie Ediner in vit Anselm Secondly because he built a Church at Dunstable and by the authority of Eugenius 3. Pope saith Cambd. in Brit. p. 350. placed there Canons regulers Paris p. 98 and VValsing p. 38. name foure Monasteries which hâ— built Thirdly because as Stow saith p 204. Atholph Prior of S. Oswald was his Confessor Fourthly he yeelded vp the Inuestiture of Bishops Fox 194. Malmsb. 5. Reg p. 152. Florent VVestmon An. 1107. Houed 1108. Fiftly saith Paris p. 96. Houed An. 113â— Malmsb. lib. hist nouel lib. 1. Pope Innocent the second was most honorably entertained of him and by his help was admitted through all France Sixtlie Fox p. 192. setteth downe this letter of his to Pope Pascall To the venerable Father Pascall cheefe Bishop Henry by the grace of God K. health I greatly reioice with you at your promotion the See of the Roman Church requesting that the freindship which was betwixt my Father your Predecessors may also continew betwexne vs firme sure And at the same time saith Fox pag. 193. he sent another letter to the said Pope crauing of him his pal for Gerard Archb. of Yorke the forme wherof here followeth K. Henrie 1. Professeth the P. to be vniuersal P. To his reuerend and beloued Father Pascall Vniuersall Pope Henry by the grace of God king of England endeth thus I pray our Lord long preserue your Apostleship Ibid. Fox writeth that this kings Embasador said to the Pope that England of a long continuance had euer bene a prouince peculier to the Church of Rome and paid duely vnto the same yearely tribute Finally in this kings time the Cistertian Monsts entred into England Fox Acts p. 185. Cistertian monks enter into England Bale Centur. 2. c. 63. And in his last sicknes as the Archb. of Roan writeth to Pope Innocent in Malmsb. hist Nouel l. 1. Manner of King Henries death he confessed his sinnes was absolued and receaued the body and blood of our Lord with great deuotion lastly at his own request was aneyled And the Kings Attorney in the arainment of F. Garnet calleth this Kings time the very midnight of Popery S. Cutberts bodie found incorrupt In this Kings time say Florent Houed An. 1104. was the Shrine of S. Cutbert opened by Raph Abbot after Archb. of Canterb. found incorrupt in the presence of Prince AlexaÌ„der after K. of Scotland many more Saints See Saint Anselmes miracles in malb 1. Pont. p 216. 229. In his time died S. Anselm before spokeÌ„ of Thomas Archb. of York who when the phisitians tould him that he must ether vse the company of a woman or die he made choise of death Archb. Thom. vvould rather die than vse the companie of a vvoman For which Godwin in his life accounteth him a martyr though a little before he had said that Saint Oswald in debarring Priests from marriage had set forth the droctrine of Diuels King Stephan XXXVI 5. THe 36. Christian king of England was Stephan grandchild by a daughter vnto the Conqueror Valour of King Stephen He was crowned An. 1135. and reigned 19. yeares He vvas saith Malmsb. lib. 1. Hist Nouel Diligent and stout in war of an immoderat mind prompt to enterprise any hard thing to his enemies inexorable affable to all men Westmon An. 154. A notable souldier and in courage excelling The like hath Hunt l. 8. Cooper Anno 1136. And Stow p. 206. saith he was a noble man and passing hardie of passing comlie fauour and personage in all princelie vertues he excelled as in Martiall policie affabilitie gentlenes and bountifull liberalitie towards all His Rom. Religion His Roman religion is cleare First because his brother Henry Bishop of Winchester was in his time Legat to the Pope Hunting l. 8. Malmsbur hist Nouell Secondly because Stow saith pag. 215. He founded the Abbeis of Coxall in Essex of Furnis in Lankashier of Feuersham in kent Fox pag. 201. Cambd pag 682. 388. a Nonry at Carew an other at Higham Thirdly because being to giue battel on Candlemas day he heard Masse saith Hunting lib. 8. and the candle which he offered broke and the Pix in which the body of Christ was put fell downe vpon the Altar which were taken for aboadments of the losse of the batell Fourthly because in this Kings time
of the miracle may by this iudg of the certaintie of the rest The matter was thus An inhabitaÌ„t of Bedford hauing had by forme of the lawe which then was his eyes pluckt out and his stones cut away but vniustly made prayer to S. Thomas for the restoring of them which was done That the man had bene thus maimed the Burgesses and Cittizens of Bedford saith Fox did testifie with publick letters And whither he was cured or no was easy to know All that Fox saith against this or the rest of the miracles is that there was no necessitie of a miracle in a Christian Realm hauing the word of God Forsooth he must tel God when there is necessitie yea tie Gods hands to do nothing but for necessitie Had not the Iewes the word of God when they had the daylie miracles of Probatica piscina Doth not the vertue of miracles shine in the Church for euer as the notes of the English Bible imprinted An. 1576. Iohan. 14. do teach But wel it is that Saint Thomas his miracles haue so many and so authenticall testimonies as he must needs conremn all humaÌ„ authoritie who denieth them to haue bene done King Richard Coeur de Lion XXXVIII 7. IN the yeare 1189. succeeded K. Richard Coeur de Lion so sirnamed of his corage Valour of King Richard Ceur de Lion sonne to King Henrie 2. and reigned 10. yeares He was saith Cambd. de Brit. pag. 331. Animi excelsi erecti c. Of an high and vprighit mind altogether borne for the Christian common vvelth Polid. lib. 14. Englands glorie and terror of the Pagans Cooper Anno. 1189 big of stature and had a mery countenance in vvhich appeared as vvel a pleasant gentlenes as a noble and princely Maiestie to his soldiers fauorable bountifull desirous of vvar Subdued the Kingdom of Ciprus conquered the Citty of Acon vanquished the Soldan in the holy Land whither he went with an army of 30000. foote and 5000. horse His Rom. religion The Roman religion of this famous and magnanimous King is manifest First because Houed who then liued pag. 656. 657. Paris 205. and others tel the maner of his coronation was thus The Archb. Bishops Abbots and Priests in Copes with the Crosse before and holy water and incense brought him to the Church Again he tooke his oath on the Gospel and many reliques of Saints After coronation began the solemn Masse k. Richard crovvned at masse and when they came to the offertorie Bishops brought the king to offer and in like sorte to take the Pax. And after Masse returned again with Procession Secondly pag. 222. Paris telleth how he redeemed the reliques of Ierusalem with 52. thousaÌ„d BisaÌ„tes Quatenus saith he To the ende that Saints of God whose bones he redeemed in earth might help his soule by their intercessions in heauen And pag. 497. He obtained of the Soldan that a certain Priest at the Kings stipend might euery day celebrate masse of the holy Crosse at our Sauiours Sepulcher during the time of the truce Thirdly retiring to England saith Westmon Anno. 1194. he visited S. Thomas of Canterb. S. Edmund and S. Albons Shrines and after went against his Rebells in Nottingham Fourthly Houed pag. 658. setteth downe a Charter of his where he graÌ„teth Land to S. Cutbert For the soule of our Father and Ancestors and of our Successors and for our owne and our heires saluation and for the confirmation and increase of our Kingdome Fiftly Houed p. 677. hath a letter of his to Pope Clement 2. which beginneth thus To his most reuerend Lord and blessed Father by the grace of God cheefe Bishop of the holy Apostolick See health and affection of true deuotion in our Lord. The facts of Princes haue better end wheÌ„ they receaue assistance and fauour from the See Apostolick And pag. 706. When king Richard went to the holy Land he left the care of the gouernment of his kingdome vnto the See Apostolick And pag. 753. The same Houed setteth downe a letter of Pope Celestin in which the Pope saith thus The Church of England hath alwaies kept the sincerity of her deuotion and ancient faith with the Roman Church Finally a little before S. Richards death saith Fox Acts pag. 249. England alvvaies deuout to the Church of Rome Three Abbots of the Cistertian order came vnto him to whome he was confessed and when he saw them somwhat stay at his absolution said these words that he did willingly commit his soule to the fier of Purgatorie there to be tryed til the Iudgment in hope of Gods mercie Saints In this publick profession of Roman Catholick faith gaue this renowned King vp his soule to God In this Kings time died Anno. 1189. the forsaid Saint Gilbert who of his order erected 13. Monasteries in England Polid. l. 14. Then also liued Saint Hugh of Lincoln of whome we shall speake hereafter King Iohn XXXIX 8. THe 39. King was King Iohn brother to King Richard who began his Reign Anno. 1199. and reigned 17. yeares Of this King some ignorant Protestants brag as if he had bene a Protestant Bale Cent. 1. cap. 75. because for a time he disobeyed the Pope polid l. 15. commendeth him of valor liberalitie Christian pietie But with shame inough For he lost all in manner that his Predecessors had in France which was neere as much as England it selfe Qualities of K. Ihon. and had almost lost England too VVas as the Earle of Northampton saith of him in the araignment of Garnet impious as wel sans foy as sans terre and that he was as likly to haue departed with his soule as his Crowne if necessitie had pressed him Nether was he ill onely to him selfe but to his people and Contrie from whome being not content by him selfe to extort what he would sent for many thousand Flemings to do the same to whome he ment to giue Norfolk and Suffolk Paris pag. 360. 367. And pag. 325. he nameth the Embassador whome King Iohn sent to the Mahometan King of Africk to offer the subiection of him self and his Kingdom to him and to accept the law of Mahomet which Paris learnt of them to whome one of the Embassadors tould it Neuer the lesse what Christian religion he had is euident to haue bene Roman Catholick His Râ—m Religion First because he was chosen King cheefely by meanes of Archbishop Hubert Paris pag. 264. who was a notorious Papist Stovv pag. 244. Secondly because vpon his crownation he tooke his oath vpon the reliques of Saints Paris pag. 263. and next day after his coronation went on Pilgrimage to S. Albans pag. 264. at Lincoln offered a chalice of gould pag. 273 holpt to carry on his shoulders the body of S. Hugh pa. 274. Houed pag. 812. Thirdly he heard Masse saith Stow pag. 246. and fell downe before the Abbots of Cisterce desiring to be admitted of them for a brother Fourthly he fouÌ„ded a
beginning he could haue obtained neuer so litle of the Pope he would straight haue bene quiet yet Luther him selfe epistol ad Leon. 10. saith Luther offered to recant vvhat he had vvritten touching pardons I promised silence to Caietan and to make an end of my cause if the same were commanded to my aduersaries And then saith he the matter stood in very good termes but he began to command me recant and then it fell into much worse estate VVherfore what after followed came not by the fault of Luther but of Caietan 2 Sleid. l. 1. fol. 10. saith he submitted him self also An. 1519. Sleid. lib. 1. fol. 17. See Sleidan lib. 1. fol. 1. 5. of Luthers submission to the P. and Church of Rome who suffered me not to be silent when I then most desired And ibidem after this againe he saith I yeelded to your authority and was readie to be silent And fol. 5. an other time he offered silence at request of his Friers Here Christian Reader I appeall to thy coÌ„science whether this man who so often offered to suppresse his new doctrine so he were not bound to recant it intended by preaching it any glorie of God Nay whether by offering to suppresse it he did not condemne both himselfe and his doctrine Was his cause good which he speaketh was at best when it was to be supprest and put to pepertuall sileÌ„ce and became worse when his silence was not accepted and what followed therof he wold not haue imputed to himselfe was it Gods cause which he wold haue buried in silence if he had not bene bound to recant was it Gods cause which was at the best when it was to be suprest became worse wen it was published and wherupon ensueth such euils as Luther wold not haue imputed to him Surely this sheweth that to be time which D. Empser an eare witnes auouched that-he publikly said That this matter was nether begun for God nor shold end for him Luthers protestation that he began not for God was it not his pride which could not brook the shame of recanting or his aduersaries triuÌ„phing ouer him which made him go forward to that which his Cnoscience told him was ill begun 4. VVhat then will you say meaÌ„t Luther by his preaching against Indulgences The end for vvhich Luther began Protestantisme Surely no other thing than for a time to spite the Dominican Friers and to hinder their credit and gaine which hauing hindred by his new doctrine he ment to haue proceded no further therin if he had not bene bouÌ„d to recaÌ„t what vpoÌ„ spite against others he had preached For wheras the Austin Friers had bene wonte to publish the Indulgences which the Pope sent into Germany the Archb. and Prince Elector of Mentz appointed the DominicaÌ„ Friers to publish those which were sent in the yeare 1516. Herupon Luther and diuers of the Austin Friers were sore offended And Luther more impatient than the rest for to spite the Dominicans began first to preach and after to publish conclusions against the valour of indulgences That this was the true cause of Luthers new preaching beside the testimonie of al Catholick writers appeareth partly by what hath bene already said partly also by what shall be rehearsed further out of Protestants Cooper Sleid. lib. 1. fol. 1. For Cooper in Chron. writhus An. 1517. Leo Bishop of Rome according to the manner of his Predecessours sendeth downe general pardons and licence of other things into Germany By occasion wherof Mar. Luther an Austine Frier of VVittemberg first began to preach to the people against Indulgences Note how he confesseth that P. Leo his sending pardons was no new thing or peculiar to him but the custome of his Predecessors yet that Luther tooke occasioÌ„ therof to preach against them which argueth that not the pardons themselues gaue Luther occasion to preach against them before but some thing peculiar to those pardons to wit the publication of them not by Austin Friers as the former pardoÌ„s were published but by the Dominicans For. protestants in their publik letters in Sleidan lib. 8. pag. 110. saie that all this dissentioÌ„ in religion sprung of that some too much extolled indulgences 5. And this cause Fox insinuateth a litle more plainly pag. 771. where he saith Luther was moued vpon the sermons of one Tecelius a Dominican Frier who caused the Popes indulgences to be caried about the couÌ„trie to publish coÌ„clusions against them Loe the Dominicans their sermons or rather their reputation which they got by publishing the indulgeÌ„ces and not the indulgences themselues moued Luther to preach against indulgeÌ„ces And what I pray you should make Luther to impugne indulgences then more then before and to impugne indulgences before any other point of Catholick faith but that the Dominicans had thâ—n not before the publishing of them and they were made peculiar publishers of them of no other point of religioÌ„ And that you may yet more clearly see that no dislike of the indulgeÌ„ces themselues moued Luther to impugne them Fox l. cit confesseth that Luther in the beginning did not vtterly reiect indulgences but required a moderatioÌ„ in them Luther offered to recant vvhat he had vvritten touching pardons Sleid. Eng. lib. 1 fol. 9. Sleid. lib. 1. fol. 2. 5. Luther at first accounted indulgences lavvfull And the Author of Paralip Vspergen addeth that at first he did but lihgtly striue against them only for disputation sake yea Luther himself in one of his Articles set downe by Fox pag. 1167. saith thus Indulgences are in the number of those things which are lawfull And l. de Captiu I did not thinke saith Luther indulgences to be vtterly cast away And Sleidan his scholer addeth histor lib. 13. that he scarce knew what the name of indulgences meant when he first began to preach against them How then could indulgeÌ„ces be the cause of his reuolt from the Cath. faith But as the wise man saith that by the Diuels enuie death entred into the world So may we say that by Luthers enuie against the DominicaÌ„s Protestantisme entred into the world And as enuie of other mens good moued Luther to begin this tragedie so his owne pride which wold not permit him to recant what he had wickedlie taught made him to proceed as appeareth by what hath bene said already And Luther him self confesseth in Sleidan l. 13. that the Popes excommunication of him made him to defend his doings and set forth many books and Fox pag. 771. VVhat made Luther mantaine his doctrin writeth that the rage of Frier Tecelius who called him Heretik made him to mantaine the matter So that not Gods glorie or the goodnes of his cause but euen as him self his best freinds excuse him other mens supposed iniuries moued Luther to mantaine Protestancie The manner of Luthers proceding in ProtestaÌ„tisme His inconstancie 6. As for the maner how he proceded in his
Luther was sent ordinarily by man some say that he was sent by his Magistrat and Prince the Elector of Saxonie 5 Sleid. Engl. lib. 1. fol. 10 saith the D. vvas at first displeased vvith Luther and fol. 22. the D. professeth not to montaine Luhers doctrin See fol 26 But this can not be First because Frederick then Elector at the first nether encouraged saith Fox pag. 771. nor supported Luther but often represented heauines and sorrow for his procedings Secondly because the Elector was a Romā Catholick when Luther begā a whil after How then cold he first send Luther to preach that doctrine which before Luther he nether beleued nor knew of Thirdly because power to preach is supernaturall and mere spirituall because it pertaineth to care of soules and their direction to a supernaturall end But the power of Magistrates is naturall ciuil and pertaineth to direction of men to their natural end as common to Heathen as to Christian Princes And who will say that Heathen can send men to preach and giue them care of soules Againe who can giue power to preach and administer the Sacraments may also himselfe preach and administer Sacraments for none can giue what he hath not himselfe But woemen may be Princes who yet can not preach Therfor Magistrats can giue no power to preach And this diuers learned Protest do grant For Bilson l. of obed approued by publik authority p. 296. plainly saith that their Bishops haue not their authority frō the Prince and that the Prince giueth then not Commission to preach but only liberty and permission Bilson And 303. The charge saith he which the Preachers and Bishops of England haue ouer their flock procedeth not from the Prince And p. 322. Princes haue no right to call or confirme preachers which he repeateth p. 323. And Fulke in 1. Cor. 14. Fulk The authority saith he of ciuil Magistrates doth giue Bihops nothing that is peculier to Ecclesiastical Ministers Finally howsoeuer soueraigne Princes cold send men to preach yet subiects as that Prince Elector was to the Emperor cold not against their soueraignes will send any And therefore Luther nether was nor cold be sent first to preach of Duke Frederik Luther not sent by anie Protestant Church 3. For this cause other say that Luther was sēt by his Church So Fulk in Ioan 10. But this is easily disproued by what hath bene shewed before cap. 1. by the Protestants confession of the nullity or at least inuisibility of their Church befor Luthers preaching For howsoeuer he might be confirmed of a Church which himselfe founded Ther must be a Protestant preacher befor ther be a Protest Church and no Church can send her first preacher yet cold he not be first sent to preach of a Church which before he preached was not at all or at least was not visible Wherfore I demand whē the people sent Luther to preach Protestancy whiles they were Rom. Catholick But that can not be for no man will send one to preach opposit doctrine to his Or after that Luther by his preaching had made them Protestants But then had he preached before he could be sent of them and they could not be his first senders 4. Others finding no Protestant people or persō who could send Luther to preach Protestancy before he preached it are faine to flie to their vtter enemies to wit the Roman Church and say that she first sent Luther So D. VVhitak cont Dur. pag. 820. Sutclif Answere to Except pag. 88. Feild l. 3. of the Church c. 6. 39. Fulk in Rome 10. and English Potestants commonly thought some of them be ashamed to affirme it in plaine termes Luther not sent of the Rom. Church Their only reason is because no other can be found to send Luther But if they meane of sending to preach Protestancie it is most false and incredible False because both P. Leo 10 and Emper. Charles 5. then spirituall temporall heads of the Rom. Catholicks forbad Luther to preach Protestancy and the one condemned him as an heretik for so doing the other outlaueth him And incredible it is that the Rome Church shold send a man to preach a religion so opposit to hers as Protestācy is this were for her to set one to cut her own threate And if they meane of sending to preach Papistrie that auaileth them nothing For I hope they wil not say that authority or Commission to preach one religiō is authority to preach the contrary or that the Roman Church when she gaue Luther authority to preach Papistry ment to giue him authority to preach Protestancy any more than Protest Bishops when they giue their Minister authority to preach Protestancy meane to giue thē authority to preach Brownisme or Anabaptisme Besids that the purer sort as our Ministers teach that Popish Priests haue no calling as you may see in Penry against some pag. 31. And in truth al Protestāts shold teach so if they would speak cōsequētly to their own doctrine VVhat Church can send men to preach Gods vvore is Gods Church For if she haue authority power to send men to preach the word of God then is she the Church of God for sure it is that God gaue this authority to no other cōpany but to his own Church only And Protest in going out of this Church impugning her wēt out of Gods Church impugne her Moreouer if the Ro. Church gaue Luther his authority to preach she also could take it away For as willet saith wel Synopsis p. 203. authority of preaching in Ministers may be restrained or suspēded by Church gouerners we see the practise herof towards the silēced Ministers By what authority then preached Luther after he was fordidden by the Rom Church Finally if Luther had his authority to preach frō the Rom. VVhat confusion vvill fall vpon Protest if they saie their first preachers vvere sent by the Rom. Church Church which in the opiniō of Protestāts is the whoare of Babilō the Church of Antich the Sinagog of Sathā Luther his Ministers must needs be miniōs of the Babiloniā whore officers of Antich Ministers of Sathan in their preaching execute the function which he whore Antichrist Sathan bestowed vpon them 5. Herupō others vtterly despairing to find out any cōpany or person to whome they might hansomly attribute the sendind of Luther fly to extraordinary sending by God alone saying that Luther their first preachers were sent only of God thervpon call thē Apostles or Euangelists So Cal. 4. instit c. 3. § 4. the sinod at Rochel An. 1607. art 32. others yea the Declaratiō of disciplin printed at Geneua 1580. pag. 139. saith plainly that in our dayes there was no place of ordinary calling therfore the Lord extraordinarily stirred vp as it were certain new Apostles to lightē the world again with the light of the Gospel Luther not sent extraordinarily
This is a very miserable impudent shift For first it is auōched without al proof or testimony besid their owne words And therfor maybe as lightly reiected of vs as it is affirmed of them 2 ly because al Archeretiks claime this kind of sending Protestāts bring no especial proof why we shold beleue Luther in this point more thā other Archeretiks yea Erasm Ep. ad frat infer Germ. writeth that Mahomet may better chalēg the spirit thā Luther Thirdly because Luther himself disclaimeth this kind of sending him For 1. Gal. fo 11. he saith God calleth two māner of waies by means without means He calleth vs to the Ministry of his word this day not immediatly by himself but by man And addeth that ordinary vocatiō hath endured frō the Apostles to our time shall to the end of the world The same hath vogel his scholer in Thesaur Biblico c. de vocat Ministror others And who shold know how Luther was sent better than himself Besids D. Feild l. 3. of the Church c. 48. as disclaming extraordinary calling saith we saie our calling and our Ministrie is not extraordinary And D Fulke in 10. Ioan. Luther saith he had lawfull calling both of God the Church And the 23. Article of the Protestāts faith is this These we ought to iudge lawfully called and sent which be called and chosen to the work by men who haue publick authority giuen to them in the Cōgregation to cal and send Ministers Therfore according to our Protestāts faith Luther cannot be iudged to haue bene lawfully sent vnles he had bene sent by men this of publik authority in the Church yea Caluin him selfe after he had brought diuers proofes out of Scripture that to lawful calling is necessary the sending by men saith thus 4. instit cap. 3. Parag. 15. we haue therefore out of Gods word that that is lawfull calling of Ministers when they which are thought fit are made vvith consent and approbatiō of the people And Muscul loc Com. pag. 394. saith Extraordinary calling is not now in vse D. Serauin in booke of degrees of Ministers termeth extraordinary calling an vnknowne coost See D. Couell in his defence of Hooker pag. 86. 6. Fourtly ether there were Protestant Pastors befor Luther or no If there were what need Luther extraordinary calling who might be sent of these former Pastors If there were none how could ther be a Protestant Church which as Caluin saith loc cit can neuer vvant Pastors and Doctors and as Feild faith lib. 2. of Church cap. 6. The Ministery is an enssentiall note of the Church Yea as Whitaker saith cont Dur. p. 274. the soul of the Church If any say that there were Protest Pastors before Luther but they were inuisible and therfore he was not sent of them I reply that Feild l. cit c. 10. saith that the Ministrie is alwaies visible to the vvorld and the same saith Caluin 4. instit cap. 2. Parag. 2. 11. c. 1. Parag. 11. And in truth it implieth cō radictiō that ther shold haue bene Pastors preaching the word administring the sacramēts and yet inuisible especially to such faithfull men forsooth as Luther was In like sort I demād whither there were Churchs rightly setled before Luther or no. If no then Luther was the setler of the Protestant Church If yea then was not he sent extraordinarily For as Caluin teacheth 4. Instit c. 3. Parag. 3. that calling hath no place in Churches rightly setled or as Fulke saith in 10. Rom. it is not necessary but where ether ther is no Church or the Church is no member of Christ If then Luther were extraordinarly sent ether there was no protestāt Church before him or it was no member of Christ Fiftly Caluin 4. instit c. 2. parag 14 saith that no wise man vvill denie that it is altogether requisit to lawful vocatiō that Bishops be apointed of mē seing ther are so many testimonies of scripture to this end And thē sheweth that though god had extraordinarily called S. Paul yet he kept saith Cal. discipliniā Ecclesiasticae vocationis the disciplin of Ecclesiasticall vocation in apointing the Church to segregate him Barnabas laie hāds vpō thē to the end that the Churches disciplin in apointing Ministers by men might be cōserued Luther vvil haue a more extraordinarie calling than S. Paul If therfore God had called Luther or Calu. as extraordinarily as euer he called S. Paul more I hope of their modesty they wil not chalēg yet to conserue Ecclesiast disciplin he wold haue bidden thē go to some Church to be segregated by her haue hāds laid vpō thē vnles these new Apostles wil chaleng more priuiledg exemption from all Churches approbatiō of their calling thā S. Paul had 7. Sixtly extraordinary miraculous missiō frō God requireth his axtraordinary miraculous attestatiō therof But Luther had no such attestatiō Therfor he had no such missiō The first proposition I proue many waies First by the exāple of Gods procedings hertofore For whē he extraordinarily sent Moises to deliuer the Israelits he cōtested his sending by wonderous miracles whē he sēt Apostls he cōfirmed their missiō by prodiges miracles yea Christ himself though sent most extraordinarily of his Father yet saith If I had not done miraculous works in them which no other hath done they shold haue no sin And shal we sin it not beleuing Luther who maketh no one miracle or wil he desire to be beleued without miracles more than Christ did 2 ly I proue it by the authority of Tertulliā who l. de praescrit biddeth certain Heretiks who pleaded extraordinary sending to proferre virtutes to shew their miracles 3 ly I proue it by reason For euery Prince when he sendeth any extraordinary Embassador giueth him particuler letter of credēce And the particuler letters of extraordinary Embassadors from God are his miracles 4 ly I proue it by the incōueniences that otherwise wold follow For otherwise a false Prophet might make his missiō as credible to vs as a true Prophet At least one that preached true doctrine but indeed was not sent of God to preach might intrude himself in to that office with as much probability as another that was truly sent Lastly I proue that miracles are requisit to extraordinary missiō by the Confessiō of Protestāts Caluin 4. instit c. 2. parag 13. For Calu. saith Because the Ministrie of the Apostles was extraordinarie Calvin that it might be made notable with some more markable note it was to be called and apointed by our Lords own mouth Luther And if some externall note needed to the calling of the Apostles I hope it needed more to the calling of Luther Luther Luther also loc Com. clas 4. cap. 20. saith God sent not any but ether called by man or declared by miracles no not his sonne And to 5. Germ. fol. 491. he asketh a
commission to direct him 10. But diuers learned Protestants finding no colorable answer to make to this demand Protestāts confesse that their Ministers vvant laufull sending and authoritie do plainly confesse as Sadeel a Minister of Geneua testifieth in a book written against such that their ministers are legitima vocatione destituti destitute of lavvfull calling Others though not so plainly do graunt the same in saying that such as ate fit may teach the word without sending Which Caluin insinuateth in cap. 13. Actor wher he saieth that we need no testimonie from heauen that God sendeth some Because saith he vvhome God hath indued vvith sufficient gift seing they are framed and fashioned by his hand we receaue them giuen to vs of him no otherwise than as the prouerb is from hand to hand VVhom Calvin allovveth to preach vnsent And to this same end tended Bilsons complaint l. of obed pag. 300. that the wicked saith he alwaies asked the godly for their authoritie as the Ievvs asked S Ihon Baptist and Christ Bilson And Ib. So long as we teach saith he the same doctrin vvhich the Apostles did vve haue the same povver vvhich they had And pag. 301. He that defendeth truth is armed vvith authoritie sufficient though all the vvorld vvere against him And that a man may preach without commission he bringeth a similitude that when a cittie is on fire or entred by enemies euerie one may crie Alarme though he be no officer and pag. 310. and 311. he produceth the example of Frumentius and Aedesius who taught infidels the Christian faith hauing no sending to that purpose 11. Here thou seest Gentle Reader that confessed by learned Protestants which I intended in this chapter to wit that Luther his first partners were not sent to preach ether of God or man but seing forsooth the Church al on fire with idolatrie See Bal. Cent. 6. c. 85 Cent. 8. cap. 100. Manie principal Ministers preached vnsent The vvāt of sending in Luther Caluin and such like vvold alone conuince them to be false Prophets entred by enemies and thinking thē selues fit for that purpose came rūning of their own accord crying Alarme which Luther did not stick to bost of saying as Caluin reporteth l. de reformat p. 463. Behold I call my self Preacher and with this title haue I adorned my self And who readeth the liues of our first Protestant preachers ether in Bale or Fox shall see that euerie one of them fel to preach vnsent of anie And the forsaid Declaration of disciplin p. 141. saith plainly that manie of their worthie mē for the loue they had to the Gospel thaught it lawful for thē in these times to take vpō thē this Apostolical office 12. But this alone that Luther Caluin such like did preach and administer sacraments as Pastors being not sent nor hauing authoritie giuen them therto wold suffice to cōuince them to haue bene false prophets vsurpers theeues though no other exceptiō cold be takē against them For to preach that is as Pastor to teach without lauful sending or Commission is flatly against Scripture against the example of Christ his Apostles and all the Pastors of Gods Church against reason and Finally against the doctrin and practise now observed of Protestants It is flat against Scripture For Rom. 10. S. Paul asketh how shall they preach vnles they be sent VVant of sending the verie brand of false prophets In so much as both the Prophets Christ and the Apostles do brād false Prophets with this mark of coming vnsent I sent not saith God Hierem. 23. Prophets they ran As manie saith Christ Ioan. 10. as came of them selues are theeus robers Some going out of vs saie the Apostles Actor 15. haue trobled you with words whom we commanded not Loe how the holie ghost hath branded false Prophets with this note of coming vnsēt It is also against the example of Christ the Apostles For of Christ it is said Hebr. 5. Nether doth anie take honor to him self but who is called of God as Aaron So Christ did not clarifie him self to be made a Bishop And Ioan. 17. and 20. Christ him self auoucheth his sending by his Father And of the Apostles it is manifest that they preached not before they were sent of Christ To preach vnsent is to imitate Core Dathan ande Abiron Nether can Protestants produce anie Pastor of Gods Church since the Apostles time which preached before he was sent And to do the contrarie is not to imitate Christ and his Apostles but that schismaticall crue of Core Dathā Abirō whome the earth therfore swallowed hell deuoured See S. Cipr. lib. de simplic Prelat Tertul. de prascrip It is also against reason For as Pastor to preach and administer Gods Sacraments is an act of spirituall and supernaturall authoritie which none can haue vnles it be giuen vnto him and learning vertue or other talents what soeuer wherwith a man is fit to execute such authoritie are things far different from it as is both euident by it self and appeareth in woemen who may haue as much learning vertue and other habilities as some men yet none of them can as Pastors preach or administer the Sacraments because they are incapable of Pastorall authoritie Moreouer to be a Preacher and Pastor is to be Gods Embassador and steward or dispenser of his spirituall goods and misteries And if none can be Embassador of an earthly Prince vnles he be sent none steward of his house vnles he be apointed none officer ouer his people vnles he be constituted How can any be Embassador to God without sending steward of his goods without apointing gouernor of his people without his authoritie And I maruel how Protestants can call Luther Latimer and such like their Apostles and ether confesse that they were not sent at all but came of their owne good wills or can not shew of whome they were sent seing that the verie name of an Apostle signifieth one sent 13. Finally Protestants them selues condemne such preachers as come vnsent Bilson him self l. cit we detest saith he these that inuade the pastorall function without lavvfull vocation and election It is not lavvfull saith the English Clergie in the 23. Article of their faith for any man to take vpon him the office of publik preaching or administring the Sacraments No man saith their Synod in Haga Art 3. ought to take vpon him to preach or administer the Sacraments vvithout a lavvfull calling although he be a Doctor or a Deacon or an Elder And their Synod at Rochel 1607. Art 32. none must intrude him self into the gouernment of the Church Thus teach all Heretiks after they haue gotten possession But before their owne aptnes and talents the glorie of God and the saluation of soules and truth of their doctrine was warrant and authoritie ynough for them to preach as appeareth by what hath bene cited out of Bilson Caluin and others
But to conclude this matter with Luther words He 1. Galat. fol. 11. saith Luther Let the Preacher of the Gospel be sure that his calling is from God and he calleth phantasticall spirits who intrude them selues He that preacheth vnsent cometh to kil And fol 12. It is not saith he ynough to haue the word and pure doctrine but also he must be assured of his calling and he that entreth without this assurance entreth to no other end but to kill and destroie People need be assured of Preachers sending Ibid. the people haue great need to be assured of our calling that they maie know our word to be the word of God And in the same chapter Ther are manie saith Luther who complaine that they haue the talent of the Lord and therfore are vrged by commandment of the Gospel to teach otherwise with a most foolish conscience they beleue that they hide the Lords money and are guiltie of damnation The diuel saith he doth this that he may make them instable in their vocation O good brother let Christ quitt the of this The Gospel saith he gaue his goods to seruants called Notē Expect his calling in the meā time be secure yea if thou wert wiser than Salomon or Daniel yet if thou beest not called flie more thā hell to preach If God need the he will call the. And againe The diuel vseth to stir vp his Ministers that they run vncalled and pretend this most burning zeal that they are sorie that men are so miserably seduced that they wold teach the truth and deliuer the seduced from the snares of the diuel Thus Luther and likwise Beza epist 5. and others which I wold they had followed in their first preaching Protestancie Aptnes to preach far short of authoritie to preach 14. As for Caluins reason before cited I saie that abilitie to preach cometh far more short of that spirituall and supernaturall power to preach and administer sacraments which Gods Pastor hath than abilitie to gouerne mens bodies goods in a kingdom cometh short of temporall power to gouerne such matters And therfore if none how able soeuer he be or think him self may take vpon him to be an officer in the common wealth vnles he be apointed much les may one take vpō him to be a Pastor in the Church and gouerne soules vnles he haue authoritie therto giuen which the Declarer of the disciplin noted p. 32. When he said How fit soeuer a mā semeth to be for anie charge yet nothing is to be taken in hand without the authoritie of God who will vse in his affaires whom him pleaseth VVhy the Ieues did ill to ask Christ for his commission As for the example of the Iews brought by Bilson I graunt they did ill in asking Christ and S. Ihon for their commission because their preaching was both plainly fortold before by God and then confirmed by the daily miracles of Christ others wrought for authorizing of Saint Ihon both in his conception and Natiuitie If Luther were Christ or Caluin S. Ihon and their preaching as plainly fortold by God and confirmed by present miracles we shold do like to Iews in asking them for their Commission But seing they produce nether extraordinarie holines nor miracles VVhy vve do vvell to aske Luther for his nor prophetie not anie thing els to testifie their sēding we shold shew great lightnes of hart yea madnes to beleue them to be Gods messengers without all Commissiō The similitudes which Bilson bringeth make nothing against as may be returned against him self For vs any man or woman too when the house is on fire or the cittie in danger Gteat difference betuen-teahhing of priuat men and ptoaching as Pastors may crie fire alarme if officers do not perceaue the danger So we saie that when a man or womā also perceaueth heresie to be taught which the Pastor doth not he or she ether may giue notice or warning therof But yet as not withstanding this none can in what danger soeuer take vpon him to be Captaine and command others of authoritie but he onely who hath such authoritie giuen him So none in what danger of heresie soeuer can take vpon him to be a Pastor and guider of soules preaching tanquam authoritatem habens but onely he who is lawfully called therto But Bilsons error is in that he distinguisheth not betwene the aduertising or teaching of priuat mē and the preaching of Pastors which is an act of spirituall function and authoritie and therfore must suppose that authoritie From the same procedeth his bringing of the example of Frumentius and Aedesius who as priuat men yea as woemen maie in case of necessitie when no others is to be had being captiues amongst infideles taught them the Christian faith Socrat. lib. 1. c. 19. Raffin lib. 1. cap 9. Theodoret. lib. 1. c. 23. But nether of them tooke vpon him to be Pastor to the Infidels or as such to administer to them the word and Sacraments Theodoret. lib. 1. c. 24. before Frumentius came to S. Athanasius was by him made Bishop and lawfully sent And by as good example might Bilson haue proued that women may preach euen without sending because a woman being in like sorte captiue among infidels taught them the Christian faith and was cause of their conuersion 15. And thus thou seest Gentle Reader euidently proued both by manifest proofs and open confession of Protestants VVhat the Protestāte and their doctrin be if Luther vvere not sent to preach that Luther preached Protestancie without sending and so without all authoritie and consequently that the Protestants Church is a companie without a Pastor their doctrine a message without an Embassador and their Bishops and Ministers without prelacie or pastorall authoritie but such as S. Cipriā describeth l. de vnit Eccles vvho amongst stragling companions of them selues take authoritie vvithout Gods giuing make them selues prelats vvithout anie orderlie course and no bodie giuing them a Bishoprick chaleng the name of Bishops English Ministers condemn◠the calling of the English Clergie And not Catholiks onely thus think but euen the purer sorte of our English Clergie For the dangerous Positioner lib. 3. cap 6. telleth how it was concluded by them in a Synod at Couentrie An. 1588. That the calling of Bishops is vnlavvfull That it is not lawfull by them to be ordeined into the Ministerie That Bishops are not to be acknowledged for Doctors Elders or Deacons as hauing no ordinarie calling And cap. 14. he recounteth how some Ministers renounce the calling which they had of Bishops and account ther orders onely a ciuil thing necessarie for them to keep the ministerie And c. 16. that the English Prelats haue no authoritie to make Ministers And thus much of Luthers want of Mission Now let vs see his orders CHAP. XI That Luther was neuer ordered to preach the Protestants word or administer their sacraments 1.
miracles For besides the testimony of the word of God which testified the miracles which we reade in scripture what waÌ„t they to be accounted true miracles that any other miracles had The Deedes were supernaturall The effect of them was supernaturall diuine vz the conuersion of Infidells The meanes of doing them holy to wit prayer to God The doers of them were Saints The testimonie of these Deedes are of many eye witnesses freinds and foes learned vnlearned holy and Wicked forrein and domesticall and coÌ„fessed of diuers which refuse S. Austins religion Than the which greater testimonie for miracles can not be required vnles we would haue God to speake from heauen And on the other side what prudent man is he that wil not iudg Luthers wonderments to be friuolous The things reported o him were naturall The testimonies for them are nether of eyewitnesses nor of enemies nor of Saints nor of great learned men nor are they confessed of any who refuse Luthers doctrine Yea they are denied by such as were both freinds and great scollers of Luthers Whie then should we beleeue them Nay whie should we not deny them CHAP. IX S. Austin and Luther weighed according to the Succession or continuance of their doctrine TRuly said Gamaliel Acts. 5. of the Christian religion then preached by the Apostles Si ex hominibus est consilium hoc aut opus dissoluetur Si vero ex Deo est noÌ„ poteritis dissoluere And in like sorte of hereticks said S. Paul 2. Timoth 3. Vltro non proficient And S. Austin in ps 57. compareth the Catholik faith to a Riuer which hauing a continuall spring euer floweth neuer waxeth drie heresie to a brooke rising vp on raine which while the raine falleth runneth boisterously and they who know not that it waÌ„teth a springe would iudg that it would last loÌ„ger than the quiet riuer See this proued l. 1. c. 14. seq ad fin l. 2. c. 1â— but as soone as it leaueth raining they see the water gon the brooke dryed Wherfor let vs see whither S. Aust or Luthers doctrin hath coÌ„tinewed longer in Engl. in their followers or rather we haue seene it alredy For. S. Aust hath had 69. successors in his Archbishoprick successiuly all of the same religion with him 53. kings of EnglaÌ„d besides diuers others as is before declared that when the Crown kingdome was twise violently taken from the Englishe-men by Danes Normans yet his faith was not taken from his successors Nor by so many so long desolations of the Danes many seuere lawes first by King Henrie 8. and then by Queene Elizabeth and so manie bitter torments hard banishmeÌ„ts streight confinments deep Dongeons could Iorns great â—ines Taxes and paymeÌ„ts bluddy deaths could it be rooted these thousand yeares oute of this land but that this day God be thancked S. Aust there are both noble ignoble clerks seculer religious men weemeÌ„ Children who not withstanding all lawes threats dangers will professe to hould the faith of their Apostle S Aust to agree with him in all points of religioÌ„ to honor that See from whence he came Much more vvold S. Austin haue forborne the Protest Church to refuse as he did to ioine in religioÌ„ with them who obserue not the maner as he said to the BritoÌ„s of the holy RomaÌ„ Apostolik Church In so much as not withstaÌ„ding all the lawes terrors ProclamatioÌ„s searches or paymeÌ„ts Torturs BanishmeÌ„ts executions which haue bene made these 50. yeares I B in his Taile of Tvvo leg Foxes c. 11 yet Ministers in their printed bookes dayly complaine of increase of Priests and Catholicks And one lately in his sermon at Pauls Crosse dedicated to the pretented Archb. of Canterbury and lyked of him saith pag. 79. Som. Collins that no bondage or hard measure can euer be thought able to suppresse or reclame vs. This this sheweth S. Austins worke to haue bene of God the water wherwith he watred the plants of his religion to haue an euerlasting flowing fountain from Heauen and the Church which he founded to be built vpon such a Rock as the gates of hel shall not preuail against it And that they which spurne against it do as S. Paule once did spurne against the pricke And on the other side Cranmer if he were as Fox saith a Lutheran in King Henries time it was but secretly And if he professed it in King Edwards time it was but for a verie short space And long since was there not one true Lutheran Protestant to be found in all England So soone was Luthers work dissolued so soone was his brooke growne drie And in steede of it runneth now Zuinglius or Caluins brooke which though it see me for the present to be ful and runne strongly yet if the Prince whose harte is in Gods hands would but ether disfancy it or at least withould his seuere haÌ„d from Catholicks yow should quickly see this ful brooke brought to a lowe ebbe and quickly dreaned and wax as dry as ether the brooke of Luther or the brookes of 300. Archereticks more wherof diuers haue runne far fuller and longer than ether Luthers or Caluins hath and now no signe of them is left Luther epist ad Albert Mogunt An 1525. forte doctrina mea iterum supprimetur yea scarce their names are knowne This Luther him selfe both forsawe and fourtould as is before declared l. 2. c. vlt. And Caluin also in his Preface before his Cathechisme in these wordes Of Posteritie I am so doutful as I dare scarce thinck therof For vnles God miraculously help from heauen me thinks I see extreme barbarousnes hang ouer the world And I pray God that a while hence our children feele not this to haue bene rather a true prophecie than a coniecture And if we mark we shall see that as Vipers broode killeth their Mother of whome they came So new haeresies destroy the ould from whence they sprange Thus the Puritan impugneth the Protestant and the Brownist vndermineth the Puritan Wherfor let all men that be careful of their saluation harken to S. Hieroms aduise saying to a Luciferian Haeretick I will tel thee my mind breefly and plainly That we should abide in that Church which founded of the Apostles contineweth to this daye For shall we doute saith S. Austin l. de vtil Cred. to put oure selues in the lap of the Church wich from the See Apoostolick by succession of Bishops in vaine Haereticks barking about yt hath gotten the hight of authoritie Epilog 1. THus we see most deerly beloued Contrimen that if we compare according to the true rules of prudence and wisdome the Roman Catholike Protest religion in their first founders here in our English Nation other for learning or vertue for missioÌ„ or orders for motiues to preache for vniuersalitie of religioÌ„ or confession of Aduersaries for miracles or succession and continuance the Catholik