Greg. is called high Bishop ouer the whole vvorld Besids that Popes were before that time called Bishops of the Vniuersal Church as it is to be seene in Pope Leo Epist 54. 62. 65. Sixtus 1. epist 2. Victor epist 1. Pontianus and Stephanus epist 2. Which in sense is all one with Vniuersal Bishop if this Title be taken in the proper sense vvhy the Patriarch of Constant vnlavvfully tooke the title of vniuersal Bishop But S. Greg. condemned it in the Patriarch of Constant both becâ—use it could no waye pertain to him in the proper sense for that he was not head of all the Church and also because he claimed it in such a sense as is vtterly vnlawful both to the Pope and to any Bishop els and is in deede sacrilegious For as S. Gregorie witnesseth lib. 4. epist 34. 36 38. lib. 5. epist 60. lib. 6. epist 31. 37. and lib. 7. epist 29. and 30. He would be called Vniuersal Bishop in such sort as his brethren being despised he alone might be called Bishop or that he might seeme to haue denyed his brethren to be Bishops That is so as if him self alone were the onely true and proper Bishop and others but his Deputies or Vicegerents and not so formal nor true Bishops as he In which sense that Title is truly sacrilegious as robbing all other Bishops of their Episcopal Dignitie S. Gregorie for Masse 5. And for the second point of Masse S. Greg. him self saith lib. 7. epist 29. thus VVee do the solemnitie of the Masse euery day in honor of them Martyrs Sutclif in his Answer to the Catholick supplication denieth these words to be in the place cited Which who will seeke shall take a taste of his impudencie Doct. Reinolds in his Confer pag. 532. Iuel art 1. diui 31. And art 3. diuis 21. and others saye that S. Greg. Masse was a Communion because in the Canon therof are these words vvho so euer shal receaue of this participation of the Altar the holy body and blood of thy sonne But so they might prooue that our Masse were no true Masse because the sayd wordes are in the Canon therof And they proue no more than that the Church prayeth for all such as shall communicat at masse and there shall receaue not bare bread and wine but the body and blood of Christ That S. Greg masse vvas no Protestant Communion For to say that S. Greg. masse was a Protestantish Communion of very material bread and wine as Iuel speaketh Art 8. Diui. 2. were great impudency First because in S. Greg. Massse is the CanoÌ„ of our Masse in which the substance of our Masse consisteth And therfore his masse can be no more a Protestant Communion than ours And besides in the same booke of S. Greg is the very forme wherwith our Priests are made to say our Masse vz Take power to offer Sacrifice and to say Masse as wel for the liuing as for the dead Secondly Saint Greg. Masse was a true sacrifice of the body and blood of Christ as appeareth by these his words lib. 4. Dialag which book Bale cent 1. cap. 68. confessâ—th to be his cap. 58. VVe must sacrifice the daylie hosts of his Christs flesh and blood The hoste sacrificed at Masse saueth the soul according to S. Greg. for this holsome sacrificie doth saue the soule from euerlasting death which mystically representeth to vs that death of the onely sonne who albeit rising from death now dyeth not and death hath now no more power ouer him yet he liuing in him selfe immortally and incorruptibly is sacrificed for vs in this mysterie of the holy Oblation Christ sacrificed at masse vvithout dying For his body is there receaued his flesh is deuided for the saluation of his people His blood is not powred now into the hands of the Infidells but into the mouth of the faithful Christs blood povvred into the mouths of the faithful Loe how he professeth that we daylie sacrifice Christs body and blood and that this daylie sacrifice saueth the soule from eternal death and that though Christ be not killed therby yet is he sacrificed and his flesh and blood distributed to the people when they communicat at Masse which is the verie doctrin which we teach S. Greg. beleued TransubstaÌ„tiation Again in S. Gregories Masse Transubstantiation was beleeued as appeareth by these wordes of Doct. Humfrey Iesuit part 2. rat 5. pag. 626. 627. Gregorie and Austin brought in Oblation of the holy host Transubstantiation c. How then could his Masse be a Protestant Communion Morouer in the Masse which his scholler S. Austin taught our Forfathers The mystery of the flesh and pretious blood saith Beda lib. 5. cap. 22. of the immaculat lamb is offered to God the Father in hope of redemption And S. Greg. lib. de Sacram. ante Canonem calleth the host of his masse the holesome host of the whole world the vital host The hoste of Masse a vital hoste expelling sinnes which expelleth all sinnes and causeth warines to auoid them for euer Is this likly to be very material bread And again l. cit Dial. cap. 57. he telleth vs that while one was captiue amongst enemies Masse louseth the bonds of a captiue his wife got sacrifice certain dayes to be offered for him who longe tyme after returning to his wife tould her what dayes his bonds were loosed which she knew to be the dayes when she got sacrifice offered for him Masse saueth from drovvning as manie faithful vvitnesses testifie Ibid. VVhen a Bishop saith S. Greg. offered the Sacrifice of the holesome hoste for the soule of him whome he thought was drowned he was saued from drowning as many saith he faithful and religious men haue witnessed to me and doe witnesse S. Greg. apointed 30 Masses to be said for one dead And cap. 55. he telleth of two deliuered out of the paines of Purgatorie by his Masse wherof 30. Masses were sayde for one of them by his owne apointment Thirdly S. Greg. Masse was said in honor of Martyrs as is alredy shewed and offered for the dead as is euident and Reinolds loc cit confesseth but so is not their communion Fourthly Baâ— cent 1. cap. 68. saith that Greg. ordered the ceremonies of the Masse and made vp the Canon therof And Ibib. telleth what parts he added to the Masse Again Kemnit in Examen pag. 826. 827. confesseth Masse as it is now to haue bene finished in S. Greg. time But now it is far different from Protestants communion And it is euident that nothing since his tyme is added to the Canon which includeth the substance of the Masse Finally Fox Acts pag. 130. saith that about the yeare 780. Pope Adrian ratified and confirmed the order of S. Greg. Masse At what tyme saith he this vsuall Masse of the Papists began to be vniuersal and vniforme and generally receaued in all Churches Loe he confesseth that our vsual Masse came
Malmsb. in Fastis Or an 831. as Florent in Chron. Oran 832. as Godwin in his life and sate an 41. as Malmsb. and Florent agree Godwin saith an Rom religion of Archb. Celnoth 38. His Roman Religion is manifest by his Pal wich as Florent an 831. and Westmon an 832. write he receaued of Pope Gregorie And by his subscription to a Charter in Ingulph Wherin King Withlaf offereth a Chalice and Crosse of gould to the Aultare in Croiland King of England giueth his princely robe to make a Chisible and clamidem coccineam ad Casulam saciendam his scarlet robe to make a Chisible And pag. 862. publickly professed him selfe to be cured of a disease by the merits of S. Guthlac Athelard Archbishop XVIII The vvorthines of Archb. Athelard and his 3. Predecessors 18. THe 18. Archbishop was Athelard An. 893. saith Godwin but Malmsb. in Fastis an 871. he sate 18. years and as Malmsb. lib. 1. Pont. pag. 199. saith of him and his three Predecessors they did many worthie things both towards God and the world but for want of writers all is obscure Godwin saith he was a great diuine and some times Monk of Christ-church in Canterbury by which his Roman religion is out of doubt His Rom. religion Plegmund Archbishop XIX 19. THe 19. was Plegmund Entred saith Godwin and Malmsb. in Fast an 889. sate an 26. as both agree But in lib. 1. Pont. Malmsb. attributeth to him 33. yeares He was saith Godwin the most excellent learned man of his time Most excellent learning of Archb. Plegmund And as Fox saith lib. 3. pag. 170. Schoolemaister to King Alfred Hunting lib. 5. pag. 351. saith He was chosen of God and all the people And Florent an 872. addeth that he was Venerabilis vir sapientia praeditus and an 889. Literis insigniter eruditus His Cathol faith His Roman religion is out of question because as Godwin writeth In his youth he was an Hermit And being chosen Archbishop trauailed to Rome in person and was ther consecrated And was Legat to Pope Formosus as he testifyeth epist 2. in these wordes VVe command Plegmund to be our Legat in all matters Althelin Archbishop XX. 20. AThelin succeded in the 20. place an Rom. Religion of Archb. Athelin 915. as Godwin hath and Malmâ—b in Fast and sate 9. years who saith Godwin had before bene Abbot of Glastenbury And therfor no question can be made of his Religion VVolfhelm Archbishop XXI 21. THe 21. Archbishop Wolfhelm entring an The famous learning and vertue of Archb. vvolfhelm 924. as Godwin and Malmsb. in Fast agree dyed also 934. Who was saith Godwin in the Bishops of Wells out of Polidor famous as wel for vertue as learning S. Odo Archbishop XXII 22. THe 22. Archbishop was S. Odo an 934. as Godwin and Malmsb. in Fast accord and sate an 24. in great fauour and authoritie vnder diuers Princes His parents saith Godwin were Danes of great welth and nobilitie who disinherited him for Christian religion King Edward senior perceauing his great excellency of wit set him to schole where he profited exceedingly S. Odo his rare learning both in greek and latin Bale Cent. 2. cap. 30. saith He was so skilful both in Greeke and Latin that sodenly he could vtter either in prose or any kind of verse what so euer he would Godwin saith he preached painfully Florent an 958. and Westmon Ibid. say Odo a man famous for wit His great holines laudable for vertue and indued with the spirit of Prophecie In Malmsb. lib. 1. Pont. pag. 200. He professeth that he would spend all the riches in the world if he had them and him self for his flock His miracles And Malmsb. there saith that he wrought miracles Fox lib. 3 pag 151. saith A zealous care of the Churches of the Lord reigned in him and other Archbishops then And thus much of his learning and vertue His Rom. religion His Roman religion is out of all doubt For Godwin saith being elected he would not be Archbishop before he was made Monke as all his Predecâ—ssors sayd he had bene And as Bale saith l. cit He receaued a Pal from Pope Agapit 2. Priests mariages forbidden Decreed that mariages of the Ministers of the Church are to be accounted Heretical and exalted Popish monkerie Thus Bale But it spiteth Fox most that Osbern in vit Some denied TransubstaÌ„tiation Odonis writeth that in his tyme certain Clercks seduced by wicked error endevored to auouch that the bread and wine which are set on the Altar after consecration remain in their former substance and are onely a signe of the body and blood of Christ And for their conuersion Odo did as Osbern Malmsb. and an other Author who as Fox saith wrote in the time of Alfricus the 4. Arch. after Odo A great miracle to confirme Transubstantiation write by his prayers obtaine of God that the Sacrament should appeare in forme of true flesh and blood and againe returne to their pristinat shape This historie Fox pag. 1139. dislyketh First because Osbern saith but quidam But so also writeth his brother Bale loc cit Capgraue in Odone and others Secondly that Osbern saith this miracle was done to conuert the Clerkes and the other Author saith it was done to testify Odo his holines As if it could not be done for both endes But it sufficeth us 1. that Odo and England then beleeued Transubstantion so odious a thing now to Protestants 2. that S. Odo confirmed it by such a miracle as some Priests who then began to deny it beleeued to be a true miracle and were conuerted therby Fox denieth a miracle vvhich diuers that savv it confesse and vvere conuerted by it Now whether they who were then present and saw it or Fox who liued aboue 600. yeares after were more like to know the truth of that miracle let euery one iudg But here I would wish the careful Reader to note first that the denial of Transubstantiation and the real presence of Christ in the sacrament began in England aboue 300. yeares after the land was conuerted to Christianitie to wit Transubstantiation the ancient faith of England circa An. 950. as Bale saith which sheweth that the ancient English Christians beleeued Transubstantiation Secondly that Transubst was denied but of a few and consequently the general faith of England beleeued it Thirdly that this heresie was soone extinct and the Authors confuted of S. Odo Primat of this Land both by miracle and by writing Denial of TraÌ„subst confuted of S. Odo by miracle and vvtiting which writing saith Bale l. cit he entitled Defensio Eucharistiae And for this Fox lib. 3. cap. 151. saith that Odo might seeme to be the worst that occupied that place So he termeth light darknes and darknes light S Greg. sent hither the beleef of Transubstant But for Transubstantiation yow heard before confessed by
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
much filth of superstition D. Fulk Fulk 1. Cor. 4. Austin did not beget the Nation of the English men to Christ by the pure Gospel but vvith the mixture of Traditions And that Christian Religion vvhich he found in the Britons he labored to corrupt vvith Romish inuentions 1. Cor. 15. Austin did not in all points teach the true faith to the Saxons 2. Cor. 12. Aust brought in corruption Syr Francis Hastings in his Wast word once or twise saith that Austin brought in the Romish Religion Osandes Osiander Epit. Hist cent 6. Aust thrust Roman rites and customs vpon the English To vvit Altars Vestements Masses Chalices Crosses Candlesticks Censars Banners holy Vessels holy vvater and bookes of Roman customs B. Bale See Magdeburgenses cent 6. Bale cent 1. pag. 19. After Austins Apostleship saith he vnder the English Saxons there followed an other kind of Monkes which corrupted all with most filthy superstitions Idolatries And cent 1. cap. 70. Austin entred not with the Gospel of Luther of Christian peace but with the banner of his Apostleship with a siluer Crosse Letanies Procession Images painted Pictures Reliques and ritual bookes And cap. 72. Aust made Elbald drinck of the cup of the whore cap. 73. King Ethelbert first of all English men receaued of Greg. 1. Bishop of Rome by Austin the opinions of the Roman ReligioÌ„ with all saith he the imposture or deceit and dyed the one and twentith yeare of his receaued Papisme And pag. 73. he calleth our primitiue church a carnal Synagogue And yet further cent 8. cap. 85. Austin saith he brought in Popish Monkerie besides the Popes traditions o filthie and blasphemous mouth brought no thing but mans dung Cent. 13. c. 1. Austin the Roman brought hither Romish rites without sound doctrine The King receaued Romanisme with the anexed Idolatries He brought in Monkes Altars Vestements Images Masses Chalices Crosses Candlesticks Banners holy as they call them Vessels holy water and bookes of Roman customs Their cheeffest studies were about the oblations of Masses And finally Cent. 14. cap 31. he saith Austin disposed all things in England to the forme of the Sinagogue of Rome and made English men honorers of the Pope Thus plainly is S. Austins Roman Religion confessed by Bale who was both as earnest a Protestant and as skilful in antiquities as euer â—nglish Protestant was Holinshead Holinshead also Descript Brit. cap. 27. saith The Inhabitants of Britanie receaued the Doctrine of Rome brought in by Austin and his Monks Ib. Austin indeed conuerted the Saxons from Paganisme but imbued them with no lesse hurtful superstition than they did know before For besides the name ef Christ and external contempt of their pristinat Idolatrie he taught them nothing at all but rather made an exchange from grosse to subtil trecherie from open to secret Idolatrie and from the name of Pagans to the bare Title of Christians So far were these men from thincking S. Austin to haue bene a Protestant or to haue agreed with them as Fulk would 2. Cor. 12. in the cheefe and most essential points of faith CHAP. XVII That S. Austin was a Roman Catholick proued by the Doctrine and faith of the Engilsh Church which he founded 1. IN this Chapter I will first set downe what Catholicks haue written of the faith of our Primitiue Church and after what Protestants First therfor our Primitiue English Christians sayd Masse Masse in honor of Saints and that in honor of Saints Beda lib. 4. cap. 14. Let them say Masses and giue thanks that their prayer is heard and also for the memorie of King Oswald Likwise they sayd Masse for the dead and consequently beleued it to be propitiatorie for sinnes Masse for the dead Ibid. cap. 22. Tuna a Priest and Abbot did often times cause Masse to be saide for his brothers soule Item lib. 5. cap. 13. and lib. 3. cap. cit They erected Monasteries that dayly praier might be made for the dead Offered to god the pretious bodie and blood of Christ Secondly they did beleeue that they offered to God the pretious body and blood of Christ as we beleeue we do at Masse Beda lib. 5. cap. 22. All Christian Churches throughout the world should prepare bread and wine for the mystery of the flesh and precious blood of the immaculat lambe and when all lessons prayers rites and ceremonies vsed in the solemn feast of Easter were done should offer the same to God the Father in hope of their redemption to come lib. 4. cap. 28. S. Cutbert offered the host of the holsome Sacrifice to God Thirdly CoÌ„fession of sinnes and pennance for them they confessed their sinnes to Priestes and they enioined pennance lib. 4. cap. 25. Adaman in his youth had committed a certain greiuous sinne resorting therfor to a Priest confessed his sinne to him The Priest when he had heard his sinne said a great wound requireth a great cure and medecin therfor giue thy self to fasting and prayer as much as thou art able And lib. 4. cap. 27. He telleth how Saint Cutbert heard mens confessions and enioined them pennance Miracle for confession And lib. 5. cap. 14. He telleth a dreadful punishment inflicted by God on one because in time of sicknes he would not confesse his sinnes Fourthly Priests could not marry their Clergy after holy orders takeÌ„ could not marry S. Greg. in Beda lib. 1. cap. 27. If ther by any in the Clergy out of holy orders that can not liue chast they shall take wiues The same hath S. Beda l. 5. c. 22. Fiftly Dirige Masse for the dead they song dirige ouer night and in the morning sayd Masse for the dead Beda lib. 3. cap. 2. The religious men of Hagstalden haue of long time bene accustomed to come euery yeare the eue and the day that S. Oswald was slayne to keepe Dirges there for his soule and in the morning solemnly to offer for him the sacrifice of the holy Oblation Sixtly they vsed holy water and consecrating Churches Holie vvater candels Crosses holie oile Beda lib. 5. cap. 4. The Bishop S. Iohn sent the sick Lady some of the holy water which he had halowed in the Dedication of the Church and also candles lighted Crosses and holy oyle as we do now as is euident by Malmsb lib. 2. Pont. pag. 235. and Ealred in vit Edwardi Seuenthly they blessed them selues with the signe of the Crosse Blessing vvith the signe of the Crosse Beda lib. 4. cap. 14. Cednam blessing him selfe with the signe of the holy Crosse layd down his head on the Boulster and so falling a little in a slumber ended his life in quiet And lib. 5. cap. 22. Euery congregation of faithful men accustometh to beare the signe of the Crosse on their forheads that by the Diuin power of the same they may be defended from all assaults of the Diuel Eightly their Priests and Monks vsed round shauen
Doct. Humfrey that Saint Austin brought it into England And before S. Odo S. Odo Alcuin that great English Deuine Alcuin professeth it clearly in these words Bread of it selfe hath not reason Lib. de dluin offic c. de missa but the Priest prayeth that it be made reasonable of Almightie God by passing into the bodie of his sonne Item After Consecration it is one thing and seemeth an other Transubstant plainly professed For it seemeth bread and wine but it is in truth Christs body and blood VVherfor God prouiding for our weaknes who vse not to eat raw flesh nor duink blood maketh that these two gifts do abide in their ancient forme and yet it is in truth Christs body and blood And S. Beda cited by Walden S. Bede Tom. 2. cap. 82. There it seene the shape of bread where the substance of bread is not nether is it any other bread then that which came from heauen S. Dunstan Archbishop XXIII 23. IN the year 959. succeeded S. Dustan and died in the yeare 988. as all agree The great learning and rare vertue of S. Dunstā He was saith Godw. borne of good parentage and for the most parte brought vp in the Abbay of Glastenburie where besides other good learning he was taught to sing to play vpon Instruments to paint and carue In all which he prooued very excellent For his manifould good partes made much of the Kings most gratious vnto King Edward and King Elbred vnder whome he ruled all things at his pleasure His miracles and for the most parte admired for a most holy and vertuous man and after canonized for a Saint The like hath Bale Cent. 2. cap. 38. Malmsb lib. 1. Pont pag. 202. saith Surius Tom. 3. vvriten by Osborn in the tyme of the Conquest He adorned the stepps of his promotion with vnwearied vertues Those times were happy which had such a Prelat as did nothing lesse than he sayd And much there of his vertue and miracles But who readeth his life in Surius will admire him But his Roman religion is confessed of Protestants His Rom. Keligion For Godwin saith Godvvin He was a Monke and bewitched so he speaketh the forsaid Kings with loue of Monkerie Maried Priests persecuted Fox and applied all his indeuors to the raysing of Monkes and Monasteries and persecuted maried Priests Fox Acts. lib. 3. pag. 136. saith he was drovvned in all superstition And pag. 158. An ennemy to Priestes vviues Bale Cent. 2. cap. 38. He receaued a Pal of Pope Iohn 13. at Rome of vvhome he obtained a Breue by vvhich he might condemn the mariages the Concubins in deede of the Ministers of the Church and compel them to keepe the voue of single life Priests compelled to keep their novv of single life and that he did annihilat saith Bale the vvord of God as Luther vnderstandeth it for the Popes traditions And cap. 40. That he had a Vision at masse though Bale call it a dreame And there is extant the Ep. of pope Iohn 12. to S. Dunstan wherin he maketh him his Legat and giueth him a Pal to vse at Masse Ethelgar Archbishop XXIIII 24. AFter Saint Dunstan succeeded Ethelgar in the year 988 and sat two yeares His Rom. Rom. Religion of Archb. Ethelgar religion appeareth by that as Godwin saith he had before bene Abbot of Winchester which Malmsh lib. 1. Pont. pag. 203. saith he was made by Saint Ethelwald who was a notorious Papist Syricius Archbishop XXV Rom. religion of Archb. Syricius 25. THe 25. Archbishop who succeeded An 990. as Malmsb hath in Fast sate as he sayth fiue yeares was Siricius Whose Roman religion can not be doubted of For as Godwin sayth he was a Monk of Glastenburie and by Saint Dunstan made Abbot of S. Austins in Canterburie and by him also preferred to the Bishoprick of Wilton Alfricus Archbishop XXVI 26. GOdwin and Malmsb. in Fast do-put this Alfricus after Syricius although Malmsburie 1. Pont. pag. 203. put him before Syricius He entred as is said in fastis An. 995 and died An. 1006. as all agree Of these three Bishops little is written because the Danes rage was in their time most furious Rom. religion of Archb. Africus But his Roman religion is out of question For as Godwin testifieth he was brought vp in Glastenburie disciple as Bale saith Cent. 2. cap. 41. of S. Ethelwald Alfricus counted a craftie Papist and Abbot of Abingdon and for his crafte saith he in promoting Papistrie made Archbishop of Canterbury To this man Fox would gladly attribute a sermon in the Saxon tongue published by Protestants of the Eucharist But him self is doubtful pag. 1040. Edit 1596 And the Protestants that published the sermon deny it in their Preface before it And if he were the Author of that sermon it would not be a point of Protestancie as you may see by what Bale hath sayd S. Elpheg Archbishop XXVII 27. NExt followed S. Elpheg an 1006. and sate 7. years vvōderful vertue of S. Elpheg He vvas saith Godwin of great parentage and vvonderfull abstinence neuer eating drinking nor sleeping more than necessitie compelled him spending his time altogether in pietie studie or other necessaire busines So that vvhat vvith preaching and example of holy life he conuerted many vnto Christ And in the Bish of Winchester he addeth that he was a learned man Malmsb. His learning and miracles lib. 1. Pont. pag. 203. saith His life vvas ful of vertues and miracles beyng at Rome he manifestly tould vnto his company the death of Kenulph vvho had succeeded him in VVinchester was slaine of the Danes rather saith Florent An. 1012. than he vvould pil his floock to ransome him vvith 3000. pounds His body saith Malmsb. His bodie in corrupt retaining marks of fresh blood remaineth to this daye vncorrupted His Cathol faith The Roman religion of this blessed man is euident both by his going to Rome after he was chosen Archb. which vndoubtedly was to fetch his Pal and because as Godwin saith and Florent Malmsb. 1 Reg. cap. 11. saith of Bathe and Vestmon An. 984 he was Abbot before he vvas Bishop and finally Canonized by the Papists Liuing Archbishop XXVIII 28. LIuing succeded an 1013. and sate 7. yeares Of whome little is written but that he fled the Realme for feare of Danes But his Roman religion is certain by that which hath bene sayde of his Predeccessors Agelnoth Archbishop XXIX The vvorthines of Archb. Agelnoth 29. THe 29. is Agelnoth sirnamed the good saith Godwin and Florent an 1020 and sonne to the Earle Agelmar He entred an 1020. and sate 18. yeares He was so deere saith Bale Cent. 2. cap. 46. to King Canut that he vsed his wit and help cheefly in dispatching matters His Rom. religion His Roman religion is manifest For as the same Bale writeth he went to Rome as the manner saith he was
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
his death bed as Stow Chron. pag 171. Baron An. 1084. and an other author then present write that he had increased 9. Abbeies of Monks VVhat account K. VVill. made of Monasteries and one of Nonneâ— and that in his dayes 17. monasteries of Monks and six of Nonnes were builded VVith such compasse saith he Monasteries fence of Countries Normandie is fenced and all things which any noble men in Lands or Rents haue giuen to God or Saints for their spirituall health I haue curteously grauÌ„ted and confirmed their Charters These studies I haue followed from my first yeares This I leaue vnto mine heires to be kept in all times In this my children follow me continuallie that here and for euer before God and men yow may be honored Finallie as Stow p. 174. and the said Authors report bâ—ing to giue vp the ghost K. VVilliams last vvords praying to our ladies with great deuotion he lift vp his eyes to Heauen and holding abroad his hands said I commend my soule vnto our blessed Ladie Marie Mother of God that she â—y her holie praiers may reconcile me to her most dere sonne our Lord Iesus Christ And with these wordes saith Stow he presentlie yelded vp the ghost And pag. 176. he addeth that he was buried at a Masse and that the Preacher desired all to pray for the dead Prince This was the ende of this victorious and vndoubted Catholick King Fox his confes of the Cath. time vnder K. VVilliam Conq. and since 2. And so Catholick these times since the Conquest haue bene as Fox Acts pag. 167. speaking after his maner saith Before the Conquest infection and corruption of religion vvas great but in the times folovving it did abound in excessiue measure Which he said onely because the histories of the times folowing are more exant perfect and so afforde more playne and more frequent testimonie of the Catholick faith than those of the former times though they as yow see afford sufficient Bilson also of Obed. pag. 321. saith that the Pope inforced vpon the Normans the headship of the Church Wherin he confesseth that the Normans admitted a cheefe pointe of Papistrie Saints in K. VVilliams time In this kings tyme lyued that holy Queene of Scotland S. Margaret grandchild vnto king Edmund Ironside whose holy life is written by Tungat an English man Bishop of S. Andrews in Scotland Who was saith Bale Cent. 2. cap. 60. oculatissimus testis Virtutum eius a most certain eye vvitnesse of her vertues And Fox Acts. pag. 185. calleth her vertuous and deuout ladie And yet was she a manifest Papist For being to die she called for Priests and made her confession Florent An. 1093. malb l. 4. and was anoiled and howseled as testifie the said Turgot Houed An. 1093. Hunting lib. 7. pag. 373. and others In her life tyme She was a maintaner of pietie iustice peace Holines of Q. Margaret frequent in prayer who punished her body with fasting and watching and of this holy Queene is his present Maiestie descended by both the Royal lines of England and Scotland In this Kinges tyme also liued Berengarius a French Deacon who is the first that is named to haue denyed the real presence of Christs bodie and blood in the Eucharist as the holy Church teacheth saith malmsb l. 3. who liued about that time The same denied some ancient hereticks in S. Ignatius time as he testifieth ep ad Smyrn but nameth none But they were then so fully put downe as from thence to Berengarius which is almost a thousand yeares none is found to haue denyed Christs real presence in the Sacrament Berengar vvho denied the real presence denied also mariage and baptisme of Infants Massou Annal. franc lib. 3. besides such as denyed that he had any real body at all Berengarius denied also marriag to be lawful and the baptisme of Infants as Durand then Bishop of Liege writeth in his epistle to Henrie then King of France tom 3. Biblio Sanctor in fine and Protestants confesse namely Oecolampadius l. 3. p. 710. Crispin l. of the Church p. 289. But at last this Berengarius recanted all his heresies and died a good Catholick as the said Malm. witnesseth Against him wrote our great learned Prelat Lanfranc many others King VVillam Rufus XXXIIII 3. THe 34. Christian King of England was William Rufus Anno 1088. and reigned 13. yeares Vertues of K. Rufus for a time He saith Stow Chron. pag. 179. as long as Lanfranc liued seemed to abhorre all kinde of vice so that he was accounted a mirror of Kings Cooper Anno 1089. writeth that in martiall policie he was verie expert and diligent in all matters he went about stedfast and stable in his promisse and meruailous painfull and laborious But at last vices ouerwhelmed his vertues His Rom. Religion His Roman religion is manifest First because as Malmsb. hath lib. 4. Paris An. 1087. He was brought vp by Lanfranc and by his meanes chiefly made King Secondlie because Fox writeth lib. 4. pag. 184. Lincoln Minster in his time had a Romish dedication And as Paris saith pag. 767. that being done the king called two Cardinalls who were present who had receaued fulnes of power of our Lord the Pope for the disposition of Bishopricks and of the same Church The ordination was such that the Bishop being chosen the Canons placed in their possession from thence forth they should in orderlie discipline of life serue God and his blessed mother day and night Thirdlie because as Stow hath Chron. pag. 160. Rufus gaue to the Monkes of the Charitie the manner of Berdmonsey and builded them a new house And in his Charter yet extant he confirmeth his Fathers graunt to the Monasterie of Batel and saith he doth it for the soule of his said Father A plaine Papiâ—â—â— câ—l Charter of K Rufus and also of his mother matildis of godlie memorie and for the soule of his most glorious predecessor King Edward for my owne saluation likewise and my Successors and for the quiet rest of those that were slaine there in batel VVhich how euident a signe of Papistrie it is hath bene shewed before Fourthly Rufus being once very sick made his confession to S. Anselm Malm. 1. Pont p. 217. and nominated him Archb. of Canterb. whom the Protestants confesse to haue byn a notorious Papist Fiftly Malm. 1. pont p. 220. Florent An. 1095. Fox lib. 4. p 185. and others testify that he sent two messengers to Pope Vrban to entreat him to send his Pal for him Anselm and with charge paines prouided it And that Gualter the Popes Legat delt so with the King that Vrban there being an other Antipope was proclamed lawfull Pope throughout all the realme VVherfore though this king tooke vpon him to forbid Bishops to account any for Pope or to appeale to the Pope without his licence wherin he was resisted by Saint Anselm as yow may
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
began saith Fox Acts pag. 201. appellations from Councells to the Pope by Henrie Bishopp of Winchester brother to the King In this Kings time Anno 1137. saith Bale Cent. 2. cap. 63. began in England the Monkes called Robertins of Robert their beginner But Capgraue in the life of Robert saith these Monks were Cistertians Monks enter into Englâ—nd In this time saith Bale ibidem entred into England the Moncks called Praemonstratenses Anno 1145. And Anno 1147. began the Gilbertin Monks and Nonnes founded by S. Gilbert Lord of Sempringham Cambd. Brit. p. 475. Neubrig l. 1. c. 16. Capgraue in Gilberto And this time Nicolas Breackspear an English Monke and Cardinall afterward Pope conuerted Norway sayth Bale l. cit ad Papismum to Papistrie And so manifestly were the times vnder King Stephen Papisticall as Bale cent 2. c. 74. speaking of them saith here we vnderstand that there was great want of the pure doctrine of Christ Iesus And cap. 73. saith it was a most corrupt age In this Kings time died also Saint William Archbishop of York Kinsman to King Stephan a man saith Godwin in his life very noble by birth but much more noble in vertue and good maners Saints Miracles many miracles writeth he are said to be vvrought at his Tombe King Henrie II. XXXVII 6. IN the yeare of our Lord 1155. King Henrie second grandchild by the Empresse Maude to Henri 1. succeded and reigned 33. yeares The vvorthines of King Henrie 2. He was saith Fox Acts pag. 234. Eloquent learned manly and bould in chiualrie The like hath Cooper Anno. 1155. and Stow pag. 216. Cambd. pag. 247. hath much of his praise out of Catholick writers of that time Vnder him saith Fox Acts pag. 224. the Dominion of England extended so far as hath not bene seene before VVhom Histories record to haue possessed vnder his rule First Scotland to whome VVilliam King of Scots with his Lords temporall and spirituall did homage both for them and their successors the seale wherof remaineth in the Kings Tresurie as also Ireland England Normandie Guiens Aquitan vnto the mountains of Pirenei He was offered also to be King of Ierusalem by the Patriarch and Maister of the Hospitall Now let vs see what was the religion of this potent King His Rom. Religion and of England when her Dominion was the largest that euer it was First Fox Acts pag. 234. telleth how this King heard Masse Secondly Stow pag. 232. telleth how he built the Nonrie of Font Euerard the Priorie of Stoneley of S. Martin in Douer and of Basing weck To which Cambd. in Brit. pag. 488. addeth Newsted in Nottingham shier and pag. 321. Circester in Glostershier Carthusiian Monks come into England Thirdly he brought Carthusians into England and built them a house at Withan Godwin in vit Hugonis Lincoln Houed saith this was An. 1186. Bale Cent. 2. cap. 63. saith it was 1180. And after Carthusians saith he came in Kinghts of Rhodes and of the Temple And Cambd. Brit. pag. 728. saith the Carmelits were brought in at this time Fourthly saith Stow pag. 216. he was directed cheefely by Thomas Becket in all things Fiftly saith the same Stow pag. 218. He obtained of Pope Adrian 4. both to haue Dominion of the Irish people Bal. Cent. 2 p. 180. and also to instruct them in the â—udiments of faith And the Pope in the letters of the grant calleth him a Catholick Prince Sixtly he Lewis King of France going on foote performing the office of lackeis and houlding the bridel of his horse on the right and lefâ— side Baron tom 12. conducted Pope AlexaÌ„der with great pompe through the Cittie Taciac vnto the riuer of Loir Robert Monten Genebre in Chron. Bale Cent. 2 c. 94. Neubrigen l. 2. c. 14. Thom. Cant. in Ep. ad Henr. 2. Seuenthly Houed p 502. setteth doune the letter of Gilbert Bishop of London to the Pope in which the Bishop writeth that the K. neuer auerted his minde from the Pope nor euer ment it but would loue him as a Father and reuerence the Church of Rome as his mother and had assisted the Pope in all his necessities with all his hart and strength And pag. 550. relateth a letter of Cardinals who writ of the King how obedient he shewed him selfe to the Church of which said they in this our short relation it is not needfull to relate Eightly Fox pag. 227. Cooper An. 1072. and others write that he agreed with the Pope that he should not hinder appeales to Rome and that nether the King nor his sonne should departe from Pope Alexander so long as he should count him or his sonne for Catholicks Bale Cent. 3. cap. 4. saith He permitted Appeals to the Pope and willingly submitted him selfe and his Kingdom to the Popes pleasure And English men came into greater subiection of Antichrist than euer at any tyme before Ninthly he persecuted certain German Hereticks whome Bale Cent. 2. cap 95. calleth Christians and others whome Bale cap. 97. calleth preachers of Gods word And Houed pag. 1573. reporteth that he and the King of France purposed to goe in person against the Albigenses whome Protestants commenly acount brethrem of their Church Finally his death was thus Cùm eger esset saith Houed pag. 654. VVhen he was sick vnto deathe he caused him self to be caried into the Church before the Altar and there he deuoutly receaued the communion of the body blood of our Lord confessing his sinnes And being absolued by the Bishop and Clergie he died And the times of this King were so manifestly Roman Catholick See more of this K. Rom. relig in Baron tom 12. as Fox Acts pag. 224. saith This age was all blinded and corrupted with superstition And yet pag. 225. affordeth it then the name of a Christian Realme that had the word of God And p. 227. noteth the blind and lamentable superstition and ignorance of these dayes Bale Cent. 3. cap. 14. cryeth out that sub Honorio 2. vnder Honorius 2. The life of man was corrupted vpon earth by Antichristian Traditions Saints In this Kings time liued the holy Eremit S. Gudrig Vir saith Cambd. Brit. p. 668. antiqua Christiana simplicitate totus Deo deuotus A man of ancient Christianlie simplicitie wholly deuoted to God Whose holines is described by diuers Capgraue Houed Miracles Anno. 1169. VVestmon Anno. 1171. Neubrigen lib. 2. c. 20. and 28. In his time also liued and died glorious S. Thomas of Canterb. of whose miracles Fox Acts pag. 225. saith he hath seene a booke to the number of 270. of curing all diseases belonging to man or Woman amongst which he nameth one most subiect as he thought by reason of the matter to laughter But who considereth that all the membres of our body were alike created of God may as wel be restored by him again when they are lost and weigheth the testimony which Fox bringeth him self
to England which were inestimable within two years after to wit An. 1540. imposed a great tax vpon both Clergy Layty as neuer was heard of before in England as yow may read in Stow other And withall coined base mony in great aboundance which was after called downe to halfe valowe Protestancie at first entrance vndid English men soules bodies goods houses Churches monuments Thus yow may see how Protestancie or rather one pointe therof to wit The deniall of the Popes supremacie altered this K. from a liberall and clement Prince to a most cruel couetous maÌ„ how it entred into our CouÌ„try not only with the losse of our Contrymens soules but also of their goods and liues made such hauock of meÌ„ weemeÌ„ of churches houses ancient Monuments stately buildings as if some fury had come out of Hel or somme mortall enemy had gon roging vp down our Contry ProtestaÌ„ts vvish of Geneua and Beza Surly who well considereth this may say of ProtestaÌ„cy as BaÌ„croft in his suruey c. 3. saith of Geneua It had bene better for this IlaÌ„d if neuer English maÌ„ nor Scotish maÌ„ had bene acquainted there And of Luther as he c. 8. saith of Beza those Churches that followe Bezas humor may iustly wish he had neuer ben born And the DaÌ„gerous Positioner l. 1. c. vlt. saith he thincketh the Scottish Ministers wrought more mischeefe in that Country in 30. years thaÌ„ the P. of Rome had done before in 500. 3. Miserable successe after Protesancie Finally the succes which this King reaped by his alteration was most miserable For wheras before he was loued of English-men at home and feared of strangers abroad after this change made he was secure of neither For first Lincolnshyre men rose against him to the number of 20. thousand Commotions streight after Yorkshier men to the nuÌ„ber of 40. thousand And these insurrections being appeased the Yorkshier men twise after attempted an insurrection And from abroad he was accursed of the Pope and stoode in continuall feare that some forreigne Prince would inuade his Land Prophetie of F. Peto And as Frier Peto then tould him to his face openly in the Pulpit at Greenwich that if he proceeded in his course it woule befal to him as it did to Achab. that doogs should lick his blood there should not be one left of his issue to pisse against a wall The first wherof was seene to be fulfilled after his death when the lead wherin his body was wrapt whilst in the carriage therof to Winsor it stood in the ruins of the monastery of Syon broke and his blood ran out which the doggs lick vp as a graue writer reporteth out of their mouth that sawe it and the second we all now see to be accomplished 4. Catholick religion thus maimed in one point by King Henry was after his death heere turned into Protestancy First in K. Edwards time and after in Queene Elizabeth reigne But who considereth by what authority by what meanes whose procurment it was done A child first and after a vvoman authors of Protestancie in England may iustly think that it was not wrought by God For Protestancie was set vp not by the authority of any man but first by the authority of a child of 9. yeares ould scarce come to the vse of reason and not fit to gouern himself and after by the authority of a woman Meane onely vvil and teror The meanes by which it was set vp was nether miracle nor extordinarie vertue of the first preachers of it or their publick confuting by disputation their aduersaries as Catholick religion was set vp by S. Austin Frocurers laie men but meerely the will of the Protector in King Edwards time and of the Qeeene in her time and the terror of lawes Which meanes are more seeming as befitting Turkish than ChristiaÌ„ religioÌ„ And lastly the procurrers of this change were not Bishops or Diuins but ether wholly Laymen ignorant of Scripture diuinity against the will of all the Bishops as it was in Queene Elizabeths time or principally Lay-men against the consent of the best learned of the Pastors as in K. Edwards time And how little these men cared for religion but euen against their conscience sought their owne aduancements appeareth by the Duke of Northumberland a principall Doer in the alteration in K. Edwards time who stuck not to tell euen in that time to M. Anthonie Browne after created Vicount Mountaigue as I haue often heard of his honorable and vertuous Lady lately deceased D of Northumb confesseth that against his conscience he set vp the nevv region that he knew the Roman religion to be the truth but yet said he since we haue begon with this new run God run Diuel we wil go forward And that religion was but a colour of his ambitious pretences is also euident by what Stow writeth of him For fiâ—st he repeateth his Oration to the Lords wherin he saith that Gods cause and the preferment of his new word was the originall grownd of proclaming Queene Iane Sleidan lib 25. An. 1553. and after reciteth his words at his death where he professeth the Rom. Catholick faith and professed that he did not for hope of life but for conscience and acknowledged the euils then hapned to England to haue comen by the new religion By this iudg of the rest and now let vs return to Luther CHAP. VII That Luther was ignorant or meanly learned 1 Luthers yong years 1. THat Luther was but meanly learned wheÌ„ he first begaÌ„ ProtestaÌ„tisme I wil proue many waies First by his yong years for he was but 34. years ould when he began this new doctrine At what yeares men haue rather the ground of learning 2 Studied in no famous vniuers Fox p. 770. than are any way excellently learned Secondly he studied in no famous vniuersity nor vnder any notable Maister For the chefest place wher he studied was Erphord in Germany a place of no name and his Maisters names are so obscure as they are not knowne vnles we reckon his black Maister wherof we shall speack heerafter I might also adde that he was brought vp in a monastery because D. Whitak cont Dur. p. 733. saith what can we expect out of Monasteries but Monkish superstitions vnlearned 3 Corporal impediment of studie Thirdly he had a very great impediment of studie For tom 2. pag. 22. thus he writeth I dare not read two whole leaues togeather nor two or three lines of a psalme nor looke vpon any thing long For streight I haue a noise in my ears that I am faine to lay dovvne my head to the forme 2. Fourthly I proue Luthers ignorance by his doctrine For as Feild lib. 4 of the Church c. 24. graunteth His ignorant doctrin Luther made question of S. Iames epist of others Wittak cont Dur. p. 12. saith he vvrote disgracefully of it p. 20
man Fulke also in his Preface to his Annotat. saith that Luther in his heat misliked a true translation of the Bible So far could passion transport this new Apostle VVent against his conscieÌ„ce Thirdly he impugned that which in his conscience he tooke to be truth and so committed that heinous sin against the holie Ghost which our sauiour saith shall be forgiuen nether in this world nor the next For as is before declared he often times offered to suppresse his new doctrine if he were not bound to recant it wherin he must needs doe againsts his owne conscience ether in preaching his new doctrin knowing it to be false or in suppressing it thinking it to be Gods truth And in Colloq Mensal fol. 158. him self confesseth thus Luther vvisheth he had neuer begun Protestancie I neuer leaut these thaughts that I wish and desire that I had neuer begun this busines And in parua Confessione I knew saith he that the eleuation of the Sacrament was idolatrous yet I kept it in the Church of VVittenberg that I might spite the diuel Carlostadius ô what wold not he do or say to spite Catholiks who to spite his freind and first scholer permitted as he thaught idolatrie against God And shall not we wish wo had neuer knowne that religioÌ„ which the Author therof wisheth he had neuer begun And albeit both he and all Protestants account it a thing commanded by God to communicate in both kinds and forbidden by him to communicate in one onely yet as Iuel Art 2. diuis 6. nether doth nor can deny he wrote If perchance the Councell shold appoint to communicate in both kinds we would least of all receaue bothe but then first in despite of the Councell we wold receaue but one or nether and in no case both kinds Behold how to spite a Councell he wold ether not communicate at all or not so as he thinketh God commanded And who will see more of this humor of Luther may read Vbenberg de Causis Cathol fidei c. cap. 15. But was this man who thus partly reiected partly corrupted Gods word and sinned against the holy Ghost likelie to be a man chosen by God to be a new preacher and restorer of his word and strangely lightned by the holy Ghost No Surely 4. Yea that we may be assured that it was the Prince and spirit of darknes who sent and lightned him almightie God so prouided that no aduersarie nor stranger but him self should vtter not vtter onely but write and print for a warning to all posteritie that in the dark night he learnt his doctrin of the Prince of darknes For lib. de missa angulari tom 6. Ienen fol. 28. b. and edit Luthers confession that he learnt his doctrin of the diuel Wittenberg 1577. by Thomas Kelug tom 7. fol. 228. he writeth thus Vpon a certain time I sodenly waked about midnight then Sathan began his disputation with me saying Harken right learned Doctor Luther Thou hast said priuat Masse these 15. yeare almost euery day what if priuat Masses were horrible idolatrie what if ther were not the bodie and bloud of Christ but thou worâ—hipedst bread and wine and shewedst them to be worshiped of others To whome I answered saith Luther I am an anointed priest receaued vnction and consecration of a Bishop and did all things by command obedience of my Superiours How then shold I not haue consecrated seing I pronounced the words of Christ seriously with great earnestnes Thou hearest this All this said he the diuel is true But the Turks and Heathens do all in their temples vpon obedience and do their seruice with deuotioÌ„ The priests of Hieroboam did also all things with zeall with deuotion against the priests in Hierusalem These vvords are left out in the edition ofr vvittenberge VVhat if their ordination and consecration were false as the Turkish and Samaritans are false Priests thy worship is false and impious Here saith Luther I began to sweat and my hart to quake and beat within me The diuel can place and vrge his arguments fitly to oppose hath a great and strong voice And these disputations are not long a doing but streight one answer followeth an other And I well found then how it falleth out that men ore found dead in the morning in their bedds He can kill the bodie he can also by reasoning driue the soule into such straites that in a moment it is to forsake the bodie Luther confesseth that he vvas caught of the diuel in disputation VVherto he hath almost driuen me full often Surely in the dispute he caught me and against my will I wold haue caried such a heap of blasphemies before God but willingly vvold haue defended my innocencie VVherfore I marked what cause he had against my priesthood and consecration Hitherto Luther whose words whether I haue truly alledged or no may be seene in the editions which I named And after this Luther setteth downe fiue arguments which he learnt of the diuel against priesthood and Masse O detestable Maister O hatefull scholler O execrable doctrin O abhominable schole And O heauens be amazed that a Christian wold beleeue the diuel rather than Christs Church and that Christians shold follow him who professeth to follow the Diuel Hov ministers glosse Luthers confession 5. Ministers being greatly ashamed at this testimonie of Luther against him self his doctrin endeauor to cast manie mists before peoples eyes that they shold not perceaue the horror therof D. Sutlif l. de Eccles pag. 298. saith it was a dreame But Luther saith plainly that it was after he awaked and telleth what a voice the diuel vsed how he had like to haue died for fear Feild l. 3. of the Church c. vlt. Iuel Art â— diuis 2. and others say it was but a spirituall conflict and tempting of Luther to despaire But housoeuer the diuel ment also to draw Luther to desperation it can not be denied but that he ment to persuade him to detest his preisthoud and Masse as is euident both by the words cited and by the fiue arguments which the diuel brought against the Masse with which Luther as he saith was caught that is perswaded to reiect his priesthoud and Masse which before he greatly estemed It caÌ„ not therfore but impudently against Luthers owne words be denied but that this new doctrin that Preisthoud and Masse are naught he learnt of the diuel housoeuer the diuel hauing perswaded him that Forther confession of Luthers familiaritie vvhith the diuel meÌ„t with all to driue him to despaire And howbeit our Ministers be ashamed of Luthers learning and freindship with the diuel yet he him self braggeth therof For to 2. Ieren fol. 77. Beleue me saith he wel yea very wel I know the diuel He often times walketh with me in the Dorter VVhen I am in companie he hurts me not but vvhen he catcheth me alone then he