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

the Pope in which he professeth Profession of the King That amongst the rest of the Kings of the whole world we embrace in the armes of our singuler loue our most deere sonne in Christ the renowned King of Englād The popes testimonie of K Henrie 3. who as a Prince Catholick and deuout hath alwaies studied to honor the Roman Church his mother with a filiall subiection and dutifull deuotion because he would no way depart from her good pleasure but rather what things he vnderstood to be gratfull and pleasing to her he hath performed with a ready carefulnes And againe pag. 887. alleadgeth other letters of the Pope to the King wherin he saith Towards your person as to a sonne and speciall deuout of the Apostolick Sea we carying a Fatherly affection of loue do willingly giue audience to your requests as far as we may with God and do impart our benign fauor To these letters I will add two other publick letters of the nobilitie and Commons and of the Clergie at the same time taken out of Fox p. 288. Profession of the nobilitie and Cōmons of Englād of their subiection to the Pope Paris pag. 901. and others To the reuerend Father in Christ Pope Innocent cheefe Bish The nobles with the Communalty of the whole Realme of England sending greeting with kissing of his blessed feete Our mother the church of Rome we loue with all our hartes as our duty is and couet the increase of her honor with so much affection as we may as to whome alwayes we ought to fly for refuge Item Neyther is it to our said mother vnknowne how beneficiall and bounfull a giuer the Realme of England ha●● bene now a long time for the more amplifying of her exaltation Againe Our king being a Catholick Prince wholly giuen to his deuotions and seruice of Christ so as he respecteth not the health of his owne body will feare and reuerence the See Apostolick and as deuout sonne of the Church of Rome desireth nothing more than to aduance the state and honor of the same And the said Fox pag. 291. and Paris and Westmon An. 1247. set downe an other letter of the Clergy and Communalty of Canterbury thus To the most holy Father in Christ Lord Innocent by Gods prouision cheefe Bishop The whole Communalty both of the Clergy and laity of the Prouince of Canterbury sendeth deuout kissing of his blessed feete England euer since her first Christianitie deuout to the Church of Rome Like as the Church of England since it first receaued the Catholick faith hate alwayes shewed it selfe faithfull and deuout in adhering to God our holy Mother the Church of Rome studying with al kind of seruice to please serue the same Church of England prostrate at the Popes feet and thincketh neuer otherwise to do but rather to continew and increase as she hath begun So now the same Church most humbly prostrat befor the feete of your holines most earnestly intreat c. And the same persons writing to the Cardinals call them Bases fulcientes Ecclesiam Dei Pillers vnderproping the Church of God Moreouer the said Paris pag. 929. hath the letters of the Religious men to the same Pope in these words professiō of the religions of England touching their subiection to the Pope To our most holy Father deere Lord in Christ Innocent by the grace of God cheefe Pastor of the vniuersall Church his deuout sonnes the Abbots and the Priors of this Prouince of Canterbury and Yorke health and kisses of your blessed feete The whole Church is gouerned vndet one Father Pastor also the Church of England is a most speciall member of the Church of Rome And pag. 930. The Nobles Clergy and Vniuersall People wish as their duty is health reuerently to such a great Bishop And ibidem The king writeth againe thus He knoweth who is ignorant of nothing that we alwayes placed our mother the Roman Church in the bowels of our sincere affection as her whome we would loue K. Henrie 3. vvould recur to the P in necessitie and vnto whome in imminēt instāts of necessitie as a sonne vnto his mother whome she ought to foster and norish from her dugges of milk we would recur Thus the King Clergie Religious Nobles and Commons doe most plainly and publickly professe their Catholick religiō and subiection to the Pope and his spirituall superioritie ouer them in so much as Godwin in the life of Sewal Archb. of York Protest confesse K. Henr. Cath. religion saith This King subiected and as it were prostrated him selfe to the Pope And Bale Cent. 4. cap. 23. noteth that King Henrie the third did not reigne but bore the Image of the Beast And cap. 6. speaking of the time of this King saith The healthful truth was vanished out of this Land men being led into perdition And cap. 34. Vnder King Henry 3. ther was great decay of true faith in Christ euen vnto our tyme in the merits of condignitie and congruall of the Papists in Indulgences suffrages of Saints Protest except against all vvritings from K. Hen. 3. to Luthers time vowes masses Purgatorie Images c. And therfor exhorteth all to trie the doctrine which florished from the year 1270. to the yeare 1520. So manifest a thing it is that this King and all his successors and Realme since him to the later ende of King Henrie 8. were Roman Catholicks And albeit this King and the common welth in his tyme repined some what at the Pope yet that was not for any points of faith or religion but onely as yow may see in Paris the Kings Chronicler of that time and others because he bestowed English Benefices vpō Strangers VVestmon An. 1246. Which he being then driuen out of Rome and from his own liuing by a wicked Emperor was forced to doe Finally this King died as Continuat Paris then liuing writeth pag. 1343. Confessing his sinnes beating his brest absolued houseled aneiled honoring the Crosse Saints In this Kings time liued the holy Archb. of Canterb S. Edmund whose body long after his death was found incorrupt Westmon An 1247. and others Also Saint Richard Bishop of Chichester A man saith Westmon An. 1253. Of eminent knowledge See Sur. tom 2. and singuler or rare sanctitie Godwin in his life saith All men greatly reuerenced him not onely for his great learning but much more for his diligence in preaching his manifould vertues and aboue all his integritie of life and conuersation In regard of which and many miracles fathered saith he vpon him he was canonized In this Kings tyme also died that grear Clerck Robert Grostet Bish of Lincoln whome the Protest wou●d make one of theirs onely because he mislyked the Popes preferring of strangers to English Benefices But that reason is too friuolous Besides that Westmon An. 1253. testifieth that the same yeare he died he wrote thus to the Pope Salutem

and after a Capharnaitical maner which is Catholick doctrin For though the Eucharist be truly and really Christs body yet is it not Christs bodie after a carnal maner but after a spirituall mystical maner Now wher he saith which Bilson lib. of Obed. pag. 681 and Protestants vrge that holy howsel after bodily vnderstanding is a corruptible and mutable creature maketh nothing against Transubstantiation For his meaning is that the sacrament according to bodily vnderstanding that is according to the outward forme which with bodily eies we see and vnderstand is a corruptible thing which no Catholick denieth Again wher he sayeth that there is much betwen the body that Christ suffered in and the body that is hallowed to howsel He neither said nor meant that ther is much betwene Christs bodie wherin he suffred and the bodie of the howsel Albeit this also be true because Christs body when he suffered was after the maner of visible bodies palpable and parte in one parte of place and parte in an other and here it is inuisible and after the maner of spirits all in euerie part of the sacramēt For which difference and lesse S. Austin lib. de symbolo cap. 10. said much mo●e to wit that in the resurrection shal be no flesh and blood In Resurrectione non iam caro erit sanguis because they shall be in far different maner But he said that ther is much betweene the body of Christ and the body that is halowed to housel which is most true for this body is the body of bread obiec ∣ tion 8 5. Eightlie saith Abots Then the Bishops and Princes of this Land did condemn the second Nicen Councel for worshiping of Images out of Houeden parte Ansvver 1. An. 792. To this I answer that it is no waye likly that our English Bishops would then cōdemn such honoring of Images as Catholiks vse because they knew that not onely their Christianitie began by S. Austin with vse of Images but also that Archb. Brithwald as is before rehearsed out of Bale Cent. 1. cap. 99. held a Councel in London An. 712. VVherin he commanded vpon the Decree of Constantine Pope of Rome that Images should be worshiped But that which our English Clergie then disproued was as Houeden writeth Imagines adorari debere that is adored or worshiped as God which Houed wel vnderstood when he added Quod Ecclesiae Dei execratur which the Church of God doth detest Which he being a perfect Roman Catholick as Abbots can not denie could neuer say of such honor as Catholicks giue to Images but might most truly say of worshiping them as God For this the Church of God did allwaies and doth accurse Nether though some Catholicks term that worship Latria which is giuen to the crosse of Christ did euer any Catholick affirm that any Image or creatur whatsoeuer was to be worshiped as God as I could easely shew if it were not besids my purpose But in that our English men were mis-informed of the Councel of Nice as if it had commanded Images to be worshiped as God which it did not as to omit other testimonies testifieth D. Feild lib. 3. of the Church cap. 20. and 36. obiec ∣ tion 9 6. Lastly he saith that then were tithes payd to married Priests and so continued to Pope Hildebrand who liued in King William Conquerors time and our most ancient Cathedrall Churches were places for maried Priests Malmsb. lib. 2 Reg. cap. 7. calleth these Priests irregulares and vagos Ansvver not for Popish Votaries as appreareth by the Records of the Church of VVorceter That there were maried Priests or rather that Priests kept woemen as their wiues in Pope Hildebrands tyme and before we deny not But that ther were such euer since the first Christianitie of English men till that time or that mariage of Priests was not alwaies forbidden in England is most vntrue as hath bene sufficient clearly prooued in the life of S. Anselm and by the testimonie of Protestants Likwise most vntrue it is that our most ancient Cathedrall Churches were places for married Priestes For the most ancient of all is Christchurch in Canterburie wher King Ethelbert the first Christian King of England placed monks as Pope Boniface in his letter to him in Malmsb. lib. 1. Pont. pag. 208. testifieth And Malmsb. Ibid. pag. 203. addeth this It is manifest that ther haue bene Monks at Christchurch in Canterburie euer since the time of S. Laurence Archbishop who first succeded S. Austin As for the Record of VVorceter if ther be any such ancient thing and not forged by some Minister it is like to haue bene deuised by some married Priest when in King Edgar and King Edward martyrs tyme they pleaded for that Church against Monks who were restored to diuers Cathedrall Churches which had bene possessed of Preistes euer since the destruction of England by the Danes by the iudgment of S. Dunstan S. Oswald King Edgar two Councels or Parliaments as yow may read in Osbern who liued in the time of the Conquest in the life of S. Dunstan As for the first Cathedrall Church of Worceter it was as Godwin saith in the Bishops of Worceter a monasterie built by S. Egwin I say the first For that which is now was long after founded by S. Wulstan Bishop of Worceter as yow may see in his life in Godwin Or if the first were built of Sex wolf as Cambden saith in Brit. pag. 512. It is nothing likly that he would build it for married Priestes seing as Beda saith lib. 4 cap 6 he was a monke him selfe and built that Monasterie which now is called Peterborough But especially because nether then nor long after there were any maried Priestes in England as is euident by these words of S. Beda lib. 5. cap. 22 written long after the foundation of Worster Church It behoueth them who being ether made by vow Monks or by profession of the Clergie do bind them selues more strictly then maried men with the bridle of continencie Behould how in Bedas time Monks by vow and the Clergie by profession did as they do now binde them selues more strictly to chastitie then other men did Which in other words is to say they did not marry And thus much for the refelling of these slender obiections which if they be compared with the former proofes wherwith wee shewed that our ancient Kings were Roman Cathol will I suppose seeme to any of indifferent iudgment to deserue no answer CHAP. XXIII That all the Christian Kings of England from their first Christianitie to the time of the Monarchie of Englād were Roman Catholicks prooued in particuler 1. VVHen S. Austin entred there were 7. English Kings in this Land Wherof foure were conuerted by S. Austin and his companions But partly because it were to tedious to discourse of all these Kingdoms partly also because what is prooued of one of them will caselie be beleeued of the rest I will discourse onely of the

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 Malm●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 Predec●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 Transubstātiation 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 Trāsubst 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