founder of their Church and consequently that their religion and Church is a deuise and inuention of man Wherupon what will follow euery one seeth And as Luther was the Author of Protestancy in Germany so also from him it spred into England and other Countries not only by means of his books but also by his and his scholers Melancthon Pomeran others particuler letters written to English men and by the example of the German ProtestaÌ„ts which as Stow saith King Henry 8. followed in reiecting the Pope And finally because Tindal who is termed the Apostle of England went as Fox saith pag. 983. Tindal the Protest Apostle of England taught by Luther into Germany and there had conference with Luther Wherupon the said Fox saith pag. 1013. that from Germany Luthers Gospell began to spread his beames here in England And so wee may iustly account Luther the Author or founder of ProtestaÌ„t religion in our English Nation Protestancie came out of Germanie into Engl. And howsoeuer some will obstinatly deny against all the forsaid profes that Luther was the Author of their religion but it was forsooth before Luther though they know nether where nor in whom nor can produce any witnes yet neither doth any nor can any deny K Henrie â— in Sledan lib. 8. fol. 1â—2 saith Protestant came into England out of Germaniâ— but that this late reuolt of our English Nation from the See of Rome came originally from Luther as the vnion ther of to the said See aboue one thousand years agoe proceded from Saint Austin which sufficeth me to compare the vnion in faith of our English Nation with the See of Rome with the disunion therof VVhat is shevved of luther the like may be prooued of Calvin or anie other Sectmaister of our time Besides our ministers say Luther differeth from theÌ„ in no substantiall point Iuel Apol Feild of Church Reinolds Confer VViclef no Protestant in their two principall Authors S. Austin and Martin Luther And thus hauing shewed that there was no Protestant liuing ether in England or other wher when Luther began let vs see whether ther had bene any in England in times past CHAP. II. That VVicklefe and his followers were no Protestants 1. ALbeit Protestants challeng some few others who liued about Wicklefs time yet because their greatest hope is in him and his followers in so much that Doctor Fulke answere to a Counterf Catholick pag. 24. saith that he weeneth that we will not deny VVicklef to haue bene of their Church I will for breuity sake omit the rest 1 VViclef knevv not so much as the foundatioÌ„ of Protestancie and shew that euen Wicklife and his companie were far from being Protestants First because to hold iustification by only faith is as is before shewed lib. 1. cap. 21. by generall consent of Protestants the head the soule the foundation of their Church and religion And as Luther saith Praefat Epist ad Galat. As many as hold not this doctrine are either Iewes Turkes Popish or Hereticks But Wicklef and his mates held not iustification by only faith VViclef held not iustification by onely faith For as Melancthon cheefest scholler to Luther writeth Epist ad Fred. Micon inter Epist Zuinglij pag. 622. He nether vnderstood nor held the iustice of faith Besides nether Wicklef nor any of his followers were euer accused by any of the Catholick Inquisitors of those times of that point albeit as Fox saith pag. 750. their inquisition was so strait that no article could be mentioned amongst them but it was discouered Moreouer many of Wicklefes bookes are yet extant and neuertheles no Protestant hath yet found this their fundamentall Article of iustification by only faith in any of his bookes How then could Wicklefe be a Protestant who knew not so much as the head soul and foundation of Protestancie 2 VViclef holdeth diuers things condemned by ProtestaÌ„ts 2. Secondly Wicklef held diuers things which Protestantes condemne as that if any Bishop or Priest be in deadly sin he doth neyther order consecrat nor baptize which Fox pag. 400. sayth can hardly be defended See more of his Articles in Concil Constanâ—â—â—n And that so long as a man is in deadly sin he is no Bishop ot Prelat in the Church of God That temporall Lords may according to their ovvne vvill and discretion take avvay the temporall goods from the Church men vvhensoeuer they do offend which articles Fox pag. cit defendeth no otherwise then by saying that preaduenture they vvere not so strictly ment of him as they were gathered Moreouer Fox pag. 414. amongst other articles of Wiclefe citeth these To enrich the Clergie is against the rule of Christ There is no greater Heretick or Antichrist than the Clerke who teacheth that it is lawfull for Priests and Leuits of the lavv of grace to be endued vvith teÌ„porall possessions To which Stow Anno. 1376. addeth this other That neither King nor any seculer person could giue any thing perpetually to any person of the Church Further more as Fox hath pag. 392. he extolled the perfection of pouerty of the begging Friers and as Stow saith l. cit adioyned himselfe to them And the cause why he inueighed against the Church was as there Stow saith because he had bene depriued by the Archbishop of Canterb. of a benefice that he vniustly as was said was incumbent vpon VVhy VViclef impugned the Cath. faith Lastly Fox pag. 410. setteth downe a letter which he wrote to Pope Vrban 6. Anno 1382. which was about three yeares before he died wherin he confesseth the Pope to be Christs Vicar on earth and addeth thus If I haue erred in any of thes points I will submit my selfe to correction euen by death if necessitie so require Diuers other points which Protestants detest are collected out of his books by the Author of the Protestants Apologie for the Roman Church pag. 106. And more of Wicklefs wicked life and doctrine you may see in walsingham histor pag. 188 206. 302 ypadig pag. 139 142. 3. 3 ProtestaÌ„ts refuse VViclef PaÌ„taleon Melancthon Thirdly diuers Protestants refuse VVicklife for one of theirs and account him an Heretik As Pantaleon Chronall pag. 119. placing VViclife amongst Hereticks saith thus of him VViclife vvith the Lollard preacheth his heresie in England And the foresaid Melancthon epist cit I haue looked saith he into VVicklefe vvho maketh a great adoe about this controuersy of the Eucharist but I haue found many other errors in him by vvhich vve may iudge of his spirit Surely he neither vnderstood nor held the iustice of saith He foolishly confoundeth the Gospell and ciuill affairs nor perceaueth that the Gospell giueth vs leaue to vse the pollicie of all nations He laboreth to proue that Priests shold haue no proprietie He vvill haue no tithes paid but to those that teach He sophistically and very seditiously cauilleth of ciuill dominion In like manner he sophistically cauilleth
at the common receaued opinion of the Eucharist And in loc Com. titul de potest Eccles he plainly saith that VVicklefe plaied the made man Doctor Caius also lib. 2. dt Antiquit. pag. 268. obiecteth Wicklife to the oxonians as a disgrace to their vniuersity Caius And Stow in his Chronicles describeth Bale Oldcastell and others his followers as notorious malefacors and rebells to their Prince Stovv Luther yea Luther himselfe explicat Art 30. speaking of Hussits who were Wicklefists in Bohemia so termed of Hus Wicklefs principall scholler saith So D. Doue of Recusancie vvill haue Bellarmin a Protestant or no perfect Papist They do not well who make me a Hussit for he held not with me And in disput Anno 40. tom 1. pag. 493. Hus saith he tought horrible and diuelish blasphemie So far was Luther from accounting Wicklefs followers for Protestants 4. Finally the Sheriffes in England euer since Wicklefs time do take on oath to persecute Lollards 4 The Sheriffs svvear to pesecute VViclefists which was the vulger name of Wiclefs followers Which King Edward 6. Queene Elizabeth and his present maiestie and Ministers would not suffer nor the Protestant Sheriffs would take such an oath if they accounted Wiclefists Protestants And it being thus manifest that Wicklef and his companie were no Protestants much more manifest it is that no other English man before King Henrie 8. his time was Protestant Cranmer Which thing Cramner neuer doubted of when as Bale reporteth Cent. 8. cap. 90. he offered to defend Protestancie not vsed in Engl for one thousand years befor K Edvv. 6. that the religion apointed by King Edward 6. was more pure and agreable to Gods word than what said he had bene vsed in England this thousand years So clear it was in Cramners iudgment that Protestancie had not bene vsed in England for one thousand years before him But because some Protestants do hope to find some foating of their religion in the ancient Britons before that time let vs see of what religion they were that therby it may appear that nether English nor British were euer Protestants before Luthers time CHAP. III. That the ancient Britons were neuer Protestants VVhy Protestants chaleng the Britons 1. THe reason why Fox Bale Fulke othert calleng the ancient Britons for ProtestaÌ„ts is not because that they can proue that thy held their fundamental point of Iustification by faith or any other substanciall point of Protestancy but only because for a whil they disagreed from our S. Austin in some things to wit about the time of keeping Easter and manner of baptizing and such rites as S. Austin speaketh in Beda lib. 2. cap. 2. and cerimonies And also because they thinck that by reason of scarsitie of Records we cannot proue that Britons held these points of our faith which Protestants do deny Which reasons will serue as wel to proue that the Ancient Britons were Brownists or Anabastis as that they were Protestants But God willing we will shew by irrefragable testimonies of Antiquity that albeit the ancient Britons were some time infected with some ancient heresy lib. 1. c. 1. as hath bene shewed before yet they euer held so many points of Catholicke religioÌ„ as they neuer could be Protestants but quite opposit to them 2. And as for the religion of the Britons for the first 300. yeares after Christ which was the time in the persecution of the primitiue Church that may be easily gathered by the religion which they professed streight after the persecution was ended vnder their glorious Contriman the first Christian Emperour Constantine the great Both because there is no mention of any alteration made by them in religion all that time and also because Gildas cap. 9. and Saint Beda lib. 1. cap. 4. and 8. write that till the time of Arian heresy or as Bale cent 1. cap. 70. Fox in his Protestat Fulke annotat in 2. Cor. 12. testify till the time of S. Austins comming there was no change of their religion Let vs see therefore what religion they professed in Constantins time 3. First they builded saith S. Beda lib. 1. Antient Britons Catholiks Miracles beleued in places of Martyrdoms Temple of holie Martyrs cap. 7. a Temple of a meruailous rich vvorke in the place vvhere S. Alban vvas martired and belieued in that place sick persons to be cured many miracles to be wrought SecoÌ„dly they builded saith he l. 1 c. 8. Temples of holy Martirs And the like did Constantin himselfe Euseb lib. 3. de vit cap. 47. To this D. Abbots against D. Bishop p. 173. answereth That Constantin by building Churches in the honor of Martyrs ment not to honor their persons but to celebrat their names ObiectioÌ„ This glosse destroieth the Text. Ansvver For if the word matyrs do signifie their persons he in building Churches in honor of Martyrs ment ObiectioÌ„ therby to honor their persons Ansvver And as to To honor Martyrs by building Churches is to honor them by a religious act build Churches is no ciuil or prophane act as is to built Trophes or such monuments but a religious act so to honor Martyrs by building of Churches is to giue theÌ„ religious honor And if Christians by building of Churches in honor of Saints had ment no more than an honorable memory of their names whie did they neuer build Churches in honor of Princes or of any persons aliue or dead whose names they might honorablie remember besids that to celebrat ones name not to honor his person is to implie coÌ„tradiction For by celebrating a name we intend not to make such a sound or such letters famous but cheefly and principally the person signified therby And to make a person famous is it no honor to him And if we make him famous by a religious act as Constantin made the Martyrs famous by building of Churches wee giue him a religious honor Collins Wherfore Collins in his sermon at Paules Crosse 1607. dedicated to the Archb. of Canterb. and allowed of him saith pag. 52. that building of Churches to Saints was one cause of Protestants for forsaking our Church 3 Pariers for dead and in honor of Saints 4. Moreouer Constantin as Euseb saith lib. 4. de Constant â—60 caused himselfe to be buried in the Church of the Apostles Ita vt post obitum etiam precibus illis quae eo loci ad honorem Apostolorum futurae essent dignus haberetur Behould CoÌ„stantin hoping after his death to be holpen by prayers See his maiesties allovvance of Constantins religion in all points in Confer at Hampton Court pag. 69. ObiectioÌ„ and those made in honor of the Apostles which are two especiall points of Papistrie To this D. Abbots l. cit pag. 177. answereth that Eusebius mistooke Constantins meaning for he desired no prayers to be made for his soule Because he said lib 4. cap. 63 Now indeed I know that I am a
Papistical this is and contrary to Protestancie euery one knoweth Beside as Fox saith pag. 115. most like they did this for holines sake thincking in this kind of life to serue or please God better or to merit more which Kinde of act or ende of theirs is plain Papistical and quite opposit to Protestancie And therfore Fox saith that these Kings were far deceaued To these Kings we may adioin 19. Queenes and Kings daughters whome Fox also pag. 134. confesseth to haue left their royall estate Manie ancient Queenes and K. Daughters nunnes and becommen Nunnes Yea pag. 137. he citeth out of an ancient Chronicle That in the Primitiue Church of England Kings Deuotion of English to monkish life Princes Dukes Earles Barons and Rulers of Churches incensed with a desire of heauen laboring and striuing among them selues to enter into Monkerie into voluntarie exile and solitarie life forsooke all and followed the Lord. The same hath Huntington lib. 5. Houed and others Is this thinck we a proceding of Protestants or rather of earnest and deuout Roman Catholicks 5 Out ancient Kings desire the P. to confirme their Charters 2. Fiftly They desired the Pope to confirme their Charters which they made This you may see of King Ethelbert the first Christian King in Malmsb lib. 1. Pont. pag. 208. Of King Coenred and King Offa in Capgraue in vita Egwin Of King Egbert in Florent Chron. An. 676. of King wulfer in Ingulf pag 884. Of an other King Offa in Paris An. 794. Of King Edgar in Malmsb. lib. 2. Reg. pag. 57. 6. They suffered appeals to Rome from them selues 6 Kings suffer appeals to Rome This is euident in King Egbert and King Alfred in Beda lib. 5. cap. 20. 7. They beleeued S. Peter to be Prince of the Apostles as is to be seene in King Offa his Charter in Cambden in Brit. 7 Our Kings beleeue S. Peters supremacie pag. 613. and S. Peter to be higher in degree than S. Paule as is to be seene in King Ina his verses there pag. 193. and Peter onely to haue had the keies to witt of all the Church as Reinolds confesseth Confer pag. 12 And finally the Church of Rome in their time to be the Catholick and Apostolick Church as Beda testifieth lib. 3. cap. 29 at what time the Protestants account the Roman Church the who are of Babilon and the Pope Antichrist 8 Manie of our Kings canonized by the Pope 8. Seuen of these our English Kings are Canonized by the Roman Church in the Martirologe to wit Ethelbert Richard Oswald Sebbi Edmund Edward martir Edward Confessor 9 Our ancient Kings knovv not iustification by onely faith which would neuer haue bene done if they had not bene Roman Catholicks 9. Our ancient English Kings could be no Protestants therfore they were Roman Catholicks For no others challenge them for theirs That they could be no Protestants is most manifest First because the opinion of iustification by onely faith is accounted of Protestants the foundation VVhat is the foundation and soul of Protetestancie Luther head and cheefest point and soule of their Doctrin and Church It is saith Luther Prefat in Ionam the head of Christian Religion the summe of the scriptures Prefat ad Galath If the article of Iustification by onely faith be once lost then is all true Christian doctrin lost And as many as hould not that doctrin are Iewes Turks Papists or hereticks Item By this onely doctrin the Church is built and in this it consisteth And in cap. 1. Galath If we neglect the Article of Iustification we leese all together And in cap. 2. It is the principal Article of all Christian doctrin all other Arcicles are comprehended in it Fox Acts. Fox pag. 840. saith It is the foundation of all Christianitie Chark And pag. 770. the onely principal origen of our saluatian Chark in the Tower disputation saith It is the soule of the Church And the same say all other Protetestants But this foundation this head this soule of Protestancie our ancient Kings knew not as Fox plainly confesseth in these wordes pag. 170. The Doctrin of Iustification by onely faith was then vnknown And pag. 133. writeth thus of our antientest Christian Kings Our Kings knevv not the Protestant Gospel They lackt the doctrin and knowledg in Christs Gospel espetially saith he in the Article of free Iustification by faith and therfor saith he they ran the wrong way Loe he granteth that they were ignorant espetially of that which Protest esteeme the especiallest point of Protestancie And Ibid. speaking of our ancient Christian Kings hath these wordes How great the blindnes and ignorance of these men was who wanting no zeale wanted knowledg seeking their saluation by their meritorious deedes which I write saith he here to put vs in mind how much we at this present are bound to God for the true sinceritie of his truth hidden so long before to our fforancestors and opened now to vs. A plaine confession that none of our Anceitors vvere Protestants This onely lamenting to see them haue such works and want our faith and vs to haue right faith and want their workes Could he say more plainly that our Ancient Princes and Christian Ancestors knew not so much as the foundation of Protestancy and wanted their faith And with what face then can any man challeng them for Protestants And heere I challeng Abbots or what minister so euer VVhat must be shevved of ministers that saie our Anceitors vvere Protestants to shewe one ancient English man Woman or Child that held this forsaid foundation head and soule of their religion And if they can not as indeede they can not let them confesse that there was neuer ancient English Protestant vnles they will make Protest without head or or soule 3. Moreouer to build or indow Religious houses as Doc. Abbots saith Answer to D. pag. 100. Bishop for redemption of their sinnes and purchase of their soules health proceeded of the wāt of the sight of the sunne of righteousnes For vvhat end our Kings built and endevved monasteries And Fox pag. 133. saith it is contrary to the rule of Christs Gospel But the same Fox Ibid. testifieth that our first Christian kings built monasteries seeking for merit with God and remedie of their soules and remedy of their sinnnes and prooueth it by a Charter of King Ethelbald which he might haue proued by as many Charters of those ancient kings as are extant One of King Ethelbald I will cite out of Ingulph made to free monks from taxes the third yeare of his Reigne which was 718 some what more than a hunderd yeares after S. Austin Ego Ethelbald c I Ethelbald King of marchland for the loue of the celestical Contry Good vvorks done to free the soul from bond of sin and for the redemption of my soule haue prouidently decreed to free it by good worke from all bond of sinne
Christs faith wherto these two were moued by wordly if not vitious motiues theÌ„ that wherto they were moued by heauenly vertue and miracles That that should be Gods truth which began but the last day rather thaÌ„ that which hath continewed heere this thousand yeares Finally that a Child and one woman are gone to heauen so many vertuous Princes with all their Archbishops Bishops Prelats Diuins and Clergy with all their Queenes Princes Nobles Commons and Ancestors for these thousand yeares not withstanding all their wisdom learning miracles vertuous liues and good deedes are gon to hell for want of true faith in Christ were as the ancient Father Tertullian saith to certain Hereticks of his time so many millions christened in vaine beleeued in vaine serued God in vaine and are dead in their sinnes Perhaps some will say that the forsayd Princes and our Ancestors beleeued so much of the Christian faith as is necessary to saluation But then it euidently followeth that the Protestant faith is not the Christian faith Because as I haue shewne before out of the confession of Protestants those Princes knew not so much of Protestancy as that which Protestants account the soule head and foundation of their religion and without which they say all is lost To wit IustificatioÌ„ by onely faith Yea they are by Fox others plainly denyed to haue known the Protestants faith and affirmed to haue held diuers pointes quite opposit to ProtestaÌ„cy How then could they be saued by any point of Protestancy who knew not so much as the foundation therof and with other points of their beliefe ouerturned it Wherfore others ashamed to condemne so many so worthy and so vertuous Christians to Hel and yet not daring to afford them hope of saluation lest they should condemne their owne religion answere that they will not iudge their forfathers but leaue them to Gods iudgement But these ether are ashamed to vtter what they thinke or haue no firme faith at all For if they firmely belieued their Protestant faith to be Christs faith they must needs thinck that all that haue died without it are damned for without true faith it is impossible to please God or which is a spice of Atheisme and right Antichristianitie that there are more waies to heauen than by Christ and his faith that there are many faiths many baptisms many Christs many Gods From which irreligious atheisme God deliuer my deere country And thus hauing sufficiently shewed how Saint Austin was our English Nations first preacher and what qualities he had fit for such a function and what kind of doctrine his was and how it hath continued in our countrie euer since lâ—t vs now vew Luther and his doctrine see whither they haue the like or rather quite opposit qualities conditions that after hauing weighed both we may the berter iudge wherof to make our choice Finis Primi libri THE SECOND BOOKE OR SCALE VVHERIN The qualities of Luther and of his Doctrine are set dovvne THE FIRST CHAPTER That Luther was the first Author of the Protestant Religion VVhy Catholiks might be alledaged against Luther ALBEIT I might iustly produce the testimonie of Catholick writers who liued at the same time with Luther and some of them in the same Countrie also neare vnto him to proue that he was the first beginner of Protestancie because they could not be ignorant of so notorious a matter and being of that fidelitie as they cannot be disproued in any other weightie matter of that grauity as it can not be thought that they would wittinglie make them selues a scorne to the world by reporting notorious vntruthes and finally being Catholicks whose testimonie as we see in England Protestants vse to account most sure Catholick writers I say being thus qualified I might iustly produce their testimonie especially in so easie a matter for them to know and so easie to be disproued if it were not true For what more easie than to name one liuing man that was Protestant befor Luther if any had bene yet partely because I would auoid all cauils VVhy their testimonies are forborne but especially because Protestants them selues testifie ynough in this matter I will absteine from Catholick witnesses leauing it to the iudicious Reader to considet how euident our cause is which we will proue onely by the testimonie of our aduersaries Fiue kind of Profes that Luther vvas the beginner of Protestantisme And that Luther was the first Author of Protestant Religion I will proue First by the Protestants confession of the inuisibilitie or no appearance in the world of their Church or religion before Luther Secondly by their like Confession of the newnes or late rising of their Church and faith Thirdly by their Confession also of the departure of their first Maisters and Teachers from our Church Fourthly I will proue it by reason And Fiftly by their plaine affirming and graunting that Luther was indeed the beginner of their religion To which profes I will adde in the next Chapters a disprofe of such as some ProtestaÌ„ts chalenge to haue bene of their religion in EnglaÌ„d in former times That the ProtestaÌ„ts Church vvas not visible befor Luther Luther 2. Thouching the first kind of profe that the ProtestaÌ„ts CongregatioÌ„ was not visible in the world before Luther it may suffice that Luther himself lib. de Capt. cap. de bapt complayneth that The Popes tirany saith he for many ages hath extinguished the faith And lib. de libert he crieth out thus Alas Christian life is vnkowne in all the world Erasmus a CoÌ„fessor with Fox Erasm cont Epist non Sab. Luther Fox in his Calendar Reinolds Coâ—for pag. 152. 1â—5 Calvin The alteration of religion vvith the beginning of Charles 5. tooke her original Sleidan prefat histor VVhitaker Perkins and a man of good iudgment with Doct. Reinolds writeth that Luther taught many things which for many ages the Church knew not Caluin Praefat. Institut confesseth plainly that his doctrine diu incognita sepultaque latuit Lay long time vnknowne and buried Againe In the ages past ther was no face of a true Church For some ages all things were drowned in deep darknes And lib. 4. c. 1. § 11. For some ages the pure preaching of the word vanished Doct. Whitaker cont Duraeum pag. 274. we as plainly know saith he the visible Church to haue perished as thou knowest a man to be dead Perkins in his Exposit of the Creed p. 400. Before the daies of Luther for the space of many hundred yeares an Vniuersal Apostacie ouerspred the whole world The protestant Church hid for manie hundred years togâ—tâ—er And in thâ— Resor Catholicke p. 3â—2 Our Church saith he in Luthers time began to shâ—w it selfe as hauing bene hid by an vniuersall Apostacy many hundred yeares togeather Could one speak more plainly And exposit cit p 370. he saith these many hundreds which he meaneth were nine hundred yeares D. Fulke in natis Apoc. 20.
Thus testified Luther for him self and his German Protestants Calvvin Caluin 4. instit cap. 2 parag 4. for him self and the French Protestants saith thus VVe haue departed from their Popish Church c. 6. para 1. VVe haue left the See of Rome cap. 15. parag 17. VVe confesse we were long time blind and incredulous vnderstood not the matters of baptisme now we accuse our blindnes hardnes of hart Iuel The Apologer of England speaking for him self the English Ministers writeth thus pag. 188. VVe haue indeed gone from the Pope we haue shaken of the yoke of the Bishop of Rome Fox Finally Fox Acts pag. 3. speaking generally of Protestants saith It is true that we are remoued from the Church of Rome And D. Reinolds amongst his Conclusions maketh this one Reinolds That the reformed Churches in England Scotland France Germanie and other Kingdoms and Common wealthes haue seuered them selues lawfully saith he from the Church of Rome And if this be so notorious and confessed of all the cheefe Maisters Churches of Protestants that before Luthers reuolt they were all Roman Catholicks vndoubted it ought to be of al other Protestants of meaner sorte and consequently there was neuer a Protestant before him 8. Fourthly I proue by reason that Luther was the first beginner of Protestancy For as Iuell saith Art 1. diuis 7 Eckius Pighius A question neuer ansvvered by Protestāts Hosius and others who liued in Luthers time haue cried out a maine in their books and pulpits where was your religion before Luther began The like hath Fox Acts pag. 749. and all know to be true And yet could neither Luther then nor any since for him name one man woman or child then liuing who had bene a Protestāt before Luther And howsoeuer it may be thought that before Luthers preaching Protestāts kept secret yet can it not be thought but when they knew him to preach securely they wold haue discried themselues and runne to him if any such had bene Besides that there are men yet liuing who can remember that the first Protestants were Catholicks before Luthers new preaching Fox in his Acts pag. 749. proposing the forsaid question to him selfe nameth a few who rather shew that there were no Protestants in England before Luther For 1. all the persons whom he nameth abiured their faith as him selfe confesseth pag. 750. and died as he writeth shortly after for greef or liued with shame For his Church consisting of abured persons Hovv protested they that abiured 2. these abiurers were as he setteth down in the yeare 1521. foure yeares after Lurhers new preaching and we aske for Protestants before his preaching 3. no one of these abiured persons was accused for holding iustification by only faith which point is the soule head foundation of Protestancie as hath bene shewed before and shall hereafter so that without it they could be no Protestants And if they had held it Fox it wold haue bene discouered For as Fox saith pag. 650. The Catholick Prelats made such diligent inquisition and examination as nether was any word so closely spoken of them no articles mentioned but it was it discouered Wherefore indeed those abiurers were but pore reliques of the Lollards of whome we shall speake hereafter That Luther vvas Author of Protestancie confessed by Protestāts Covel Doue 9. Lastly I proue that Luther was the beginner of Protestancie by the plaine open confession of diuers Protestants and testimony of Luther himselfe For Doct. Couell in his booke of Articles published by authority Art 19. pag. 130. saith thus Some Protestāts make Luther Caluin Authors of the religion among vs. D. Doue of Recusancie p. 32. Luther saith he in his time began a Reformation Harborough And a booke termed the Harborough much esteemed in the beginning of Q. Elizabeth Luther begot truth maketh England to speak thus I am thy countrie England who brought forth that blessed man Iohn VVicklef who begot Hus who begot Luther who begot truth And in the margent hath this note Fox The second birth of Christ Fox also Acts pag. 770 saith Luther pluckt downe the foundatiō of Papistrie by opening one veine long hid before Luther opened the veine of all truth the touch stone of all truth and the onlie principall origen of our saluation which is our free iustification by faith onely And the Author of the booke called Prognostica finis mūdi or Antichristus writeth thus The spirit which telleth things to come vvorketh not but in time of the Gospell which Luther as it is cōfessed note the word tovvards the end of the vvorld did first bring in And p. 13. Prognost Luther first brought in his Gospel Schusselb Impudencie to say ther vvere Gospellers befor Luther Milius Morgerstern Ridiculous to say any had pure doctrin be for Luther The seduction of false prophets is not manifest but vnder the Gospell vvhich before Luther as vve said neuer vvent since the primitiue time of the Apostles And Cōrad Schusselb l. 2. Caluin Theol p. 130. doubteth not to call it impudencie to say that many learned men before Luther did hold the doctrine of the Gospell Georg. Milius in explicat art 7. Confess Aug. If there had bene saith he right beleuers before Luther there had bene no need of a Luther an reformation Benedict Morgenstein tract de Euchar. pag. 145. saith it is ridiculous to think that in time before Luther any note Manifest to the vvhole vvorld that c. had the purity af doctrine and that Luther should receaue it from them considering it is manifest note againe to the whole Christian world that before Luthers time all Churches were ouerwhelmed with more than Cymerian darknes that Luther was diuinely raised to discouer the same and to restore the light of true doctr ne Protestancie began by one man alone Sleid. prefat historia Thus Protestāts but let vs hear also Luther him selfe VVe dare glorie saith he Prefat in Corpus doctrinae lipsiae 1561. that Christ was first published of vs. And de Captiu initio speaking of his impugning indulgences saith I alone did then roole thi◠stone And 1. Galat. fol. 26. we by the grace of God haue gottē here at VVittemberg the forme of a Christian Church Luther first preached his Gospel And 3. Galat. fol. 109. many gaue thanks to God that through the Ghospell which we first note by the grace of God then preached c. fol. 142. we haue receaued the first fruits of the spirit 4 Galat. fol 205. Sectaries at the beginning of the reformatiō of the Gospell were glad to heare vs and read our bookes Luthers Gospel reuealed to the vvorld by him Ibid. The truth of the Gospell God hath now againe in thes latter daies reueiled by vs vnto this vngratefull world 10. Thus you see it euident by many waies that Luther was the first institutor of Protestant religion
left their Contrie Praedicare Papismum to preach Papistrie Surius Tom. 3. Baron An. 631. Bishops of Scotland consecrated of the P. And about the yeare 631. which was soone after the custome of Scotland was saith the Author of S. Wirons life for the Inhabitants to chuse their Bishop then to send him to Rome to be consecrated by the Popâ— as S. VViro was Of whome it is also written that King Pepin of France confessed his sinnes to him 11. Thus thou seest gentle Reader that albeit ther be so great scarcitie of ancient records of British matters yet on the one side their coÌ„sent with the Rom. religioÌ„ in many substantiall points Beza Praefat Bibl. ad Cond Perkins Refor Cathol such as Beza Parkins and others confesse to be quite opposit to Protestancie is euidently proued many waies And doubtles their like agreemeÌ„t in more points would be found if more ancient monumeÌ„ts of those times were extant And on the other side ther is no one ancient monumeÌ„t or scroul which testifieth that they held any one substantiall point of Protestancie as Iustification by faith onely Communion of bare bread and Wine Denied Purgatorie or prayer for dead prayer to Saints such like But ProtestaÌ„ts claime them onely because we for lack of ancient records can not shew particulerly that they agreed with vs in all points of faith As if all were Protestants whome we could not shew particulerly to haue agreed with vs in all points or it may not suffice any reasonable man to shew particulerly that they agreed with vs in many substaÌ„tiall points shew the same generally in all other points besides one into which they vpon ignoraÌ„ce Because nether S. Austin nor others fouÌ„d any other falt with the matter of their faith nor Protestants can shew any other Hovv it is proued by the Britons that the Cathol faith is the true faith of Christ Fox Bale in which point also Protestants dissent from the Britons as wel as we And if vnto this euidency of the Catholick Roman religion of the Britons yow adioine what Fulk Fox Bale generally all Protestants write of the certain truth of their religion it will euidently follow that the Roman faith is the true faith of Christ For Fox in his Protestation saith That religioÌ„ remained in the Britons vncorrupt the word of Christ truly preached till the coming of S. Austin Bale Cent. 1. cap. 90. There was alwaies amongst the Britons preaching of truth most sure doctrine such worship as was by Gods coÌ„mandement giueÌ„ of the Apostles to the Churches And pag. 73. calleth the Britons Church of S. Austins time Veram Christi Ecclesiam Fulk And Fulk 2. Cor. 12. calleth the Britons of S. Austins time Catholicks and saith with them Christian religion had continewed euer since the Apostles times And thus hauing shewed that before Luthers time there was nether English nor British Protestant in all England Let vs now see when and how ProtestaÌ„cie first began in Germanie and after in England CHAP. IIII. VVhen where wherfore and how Luther began to preach Protestancie 1. LVther hauing bene long time an Austin Frier and all his life before so earnest a RomaÌ„ Catholick as you heard him self confesse supra cap. 1. Sleidan lib. 1. fol. 1. and Fox in his Acts p. 770. and others coÌ„test began in the yeare 1517. and on the morrow saith Fox pag. 771. after all Saints in the cittie of VVittenberg in Saxonie to oppose him self against the Catholick faith in the matter of Indulgences by publishing and manteining certaine Conclusions against them The place year and daye vvhen Luther began Protestancie This as all Protestant writters agree was the place the time the matter wherin Luther began first to publish their doctrine His Maisters therin were as he saith 4. Luthers maisters of protestancie Neque abhominibus neque per homines VVhen Luther began to preach Protestancie he inteÌ„ded no reformatioÌ„ at all Fox Sleidan lib. 1. fol. 1. Luther at first impugned pardons onely to boult out truth vvith submissioÌ„ to the Church Galat. fol. 208. his gift of knowledg his owne studie and his outward and inward tentations By whâ—ch last instructor perhaps he meaneth his black maister whome as we shall see herafter he confesseth him self to haue had 2. As for the end wherfor Luther began his new doctrin that could not be any reformation of religion by him then intended For as Fox confesseth pag. 771. In the beginning of this controuersie Luther nether dreamed nor suspected of any change that might happen in the Ceremonies And not in the beginning onely but euen a year after For Fox l. cit speaking of the year 1516. saith thus All this while Luther neuer thought of any alteration to come of any Ceremonie much les such a reformation of doctrine Ceremonies as after did follow And a Protest writer of Paralippomena Vspergen whome Fox much followeth saith An. 1518. Luther shewed him self to come in publick against his will but could not staie him self Yea Luther him self in loc Com. Clas 4. confesseth that he fell into this faction so he termeth it by chance and against his wil. And L. de Captiu fol. 5. By force saith he I was drawne into this quarell And epist ad Leon. 10. fol. 4. Eckius saith he drew me into this vnexpected quarrell catching me in a small word about the Supremacie which by chance slipt from me How then could this man intend reformation of religion by his preaching against the old religion if as Fox said Luther impugneth a religion and yet meaneth not to ameÌ„d it for a yeare after he did not so much as dreame of any reformation no not in ceremonies with what conscience think we did he impugne the old religioÌ„ whiles he neither ment nor dreamed to reforme it 3. Luther sought not Gods glorie beginning protestancie In like sorte the end for which Luther began to impugne the Cathol faith could not be Gods glorie For what glory could he inteÌ„d by his new preaching who ment not to make any alteration at all in Gods religion Besides that he often times offered both by word writing to giue ouer his new doctrine if he might not be bound to recant or his aduersaries bound to silence For as Fox hath pag. 772. Luther 4 times offered to suppresse Protestantisme Sleidan Engl. lib. 1. fol. 6. and in fol. 9. in writing to Cardinall Caietan Anno 1518. he promised to proceed no further in any mention therof so that his aduersaries were likewise bound to keep silence And saith Fox if the Bishop of Rome wold haue bene content with this submission of Luther he had neuer bene touched any further of him And againe in the yeare 1520. as Cooper hath in Chron. he submitted himselfe to the P. of Rome so that he might not be compelled to recant And as Doct. Whitaker lib. cont Dur. pag. 11. If at the
banishe all reason discreation and wisedome No surelye 12. I would to God protestantes would consider with what confidence and securitye of coÌ„science we may aunswere and appeare before god at the latter day for our faith For if any faith or beleife of Christianitye be laudable or excusable before God Conuersion of our Nation to the Cath. faith prophetied of surelie our is Because we haue taken no new faith but to omitt all externall profes and keepe within the compasse of our nation we retayne that faith of Christ Boeth Histor Stâ—t lib. 9. pag. 159. Bale Cent. 1. cap. 61. to which that our nation should be conuerted from ther Paganisme was prophetied and foretold by holie men as both Catholikes and Protestants record that faith which our forefathers and nation receaued aboue a thousand yeares agoe and from great learned and holie men lawfullie sent and rightlie ordered to preach it which all christendome then and euer since held which the aduersaries of it then and now confesse to haue bene sufficient to saluation and finallie which was contested by God by true and confessed miracles Causes of Catholicks confidence for their faith And therfor we may confidentlye say to god in the day of iudgment that if we were deceaued in our faith vertue learninge lawful mission right order consent of Christedome confession of aduersaries heauenlie miracles and consequentlie Gods owne testimonie haue deceaued vs which is also gether impossible And contrariewise I would Protestants would thinke with what feare they must come to render account to God Causes of distrust of Protestants for forsakinge so auncient a faith and the faith of their forefathers for so long time which so great learninge so much vertue so lawfull mission so right orders such consent of christendome such acknowledgment of aduersaries such diuine miracles did comend vnto them for a new faith neuer hard of by their forefathers nor commended vnto them selues by any of the forsaid titles but rather discommended by the contrarie as comminge from an ignorant and vicious man neither lawfullie sent nor rightlie ordered and which was contrary to the faith of christendome condemned by all the cheifest aduersaries and wholie destitute of all miracles or diuine testimonye Surelie if want of learninge of vertue of lawfull mission of right orders of consent of Christianytie of confession of aduersaries of attestation from God Nay if ignorance vnlawfull comminge naughtie orders Doctrine condemned of christendome and of the chifest aduersaries be like as they are most like to deceaue then surelie our Protestants be deceaued 13. Open therfor your eyes for Gods sake my most deere Countrimen and be not wilfully deceaued for wilfull ignorance doth not excuse but increase your fault before God And consider that we exhort you not to a new religion but to a most auncient and as it is commonly tearmed the old religion not to a strange religion but the religion of our owne Countrie Prelates and forefathers for almost a thousand yeares together Not to an vntryed Religion but that which hath bene tryed so many hundred yeares and by which it is confessed of our aduersaries that diuers haue bene saued and are yet saued Our first Christian forefathers had good reason to relinquish the Pagan stuperstition of their progenitors and to imbrace the Christian Religion See this proued lib. 1. cap. 4. 5. 13. 23. which Saint Austin and his fellow labourers preached vnto them because they saw it taught by great learned and vertuous men to worke great pietie and godlines in them that imbraced it and to be confirmed from God by assured miracles such as Britons then and Protestantes now confesse to be true miracles And we their children haue the same motiues and besides the experience and approbation of one thousand yeares continuance to abide and perseuer in the same religion But what cause alas had you my deare countrymen Protestants to foresake so auncient See all this proued lib. 2. c. 6. 7. 8. 12. 14. so godlie a Religion of your forefathers and embrace this new what excuse or colour of reason can you make of this your condemninge your Ancestors for blind and their religion for follie Did you see their religion confuted by publicke disputatioÌ„ No. Did you see yours defended by such rare learned men as neuer were in England before No. Did you see it preached by such vertuous men as neuer England had before No. Did you see it bringe forth such vertuous effects and holie life as neuer was the like before No Dâ—d you see it published by men that had better proofe of ther commission and orders from God than any had heer to fore No. Did you heare it to be more approued of the rest of Christendome than before No. Did you know it to be approued for good of aduersaries more than the religion before No. Finallie did you see it confirmed by more certaine and true miracles than was the auncient Religion No. What reason then can you giue either to men now or to God at the day of Iudgment of your forsakinge your forefathers faith so grauelie so aduisedlie and prudentlie embraced of them and so long time continued but a vayne pretence of Gods word wronglie vnderstoode which euery Hereticke can and doth giue and which when it is opposite as it is heere to true vertue lawfull mission right orders and vndoubted miracles is as is shewed before and shall more heerafter but a vayne colour shew and shadowe of reason much lesse able to defend your doinges either before men now or God at the latter day I will heere make an end onelie requesting you for Gods sake to lay all passion aside whiles you reade this booke but peruse it with as great diligence and desire of your owne Good as I composed it and presented it vnto you And God who is the Authour of all truth graunt that it worke that effect in you which him selfe desireth farewell my most deare Countrymen this 6. of Ianuary 1609. TO THE READER TVVo onelie meanes Gentle Reader hath allmightie God giuen vs to be assured of truth Tvvo onely vvaies to be certaine Science Beleef The one by Science of euident truth which we our selues do know The other by Beleefe of euident authoritie of others who in like manner do know and whose testimonie we haue no iust cause to mistrust And therfor as he who should reiect euident reason should both be vnreasonable in fightinge against reason and iniurious both to God and himselfe by refusinge a meane which God hath giuen him to atttayne to truth VVhy good authoritye aught to be beleued So likewise he who should reiect euident Authoritie should both do against reason which biddeth him giue creditt to such authoritie and be iniurious to God and him selfe by castinge away such a meane as God gaue him to assure him selfe of such truth as by himselfe he could not know and finallie should be an enemie to humaine societie which
cannot stand vnles men do creditt one an other in thinges wherin they haue no cause to distrust them for what should we know of things past before our time or of thinges done out of our sight if we would not beleeue such as were present and knew them and ether by word or writing haue reported them to vs. How should we know such to be our parents but by beleefe How should any matter be tryed in Law but by beleefe of mens wordes or writinges what familiaritie humayne societie or frendship could stand if we admitt not beleefe VVherfor abbeit it be a fault to beleeue vpon light or small testimonie which kind of beleeuers the scripture tearmeth light of hart as it is a fault to assent to any friuolous reason yet contrariwise it is a greater fault not to giue credit to euident sufficient authoritie as it is not to yeild to euident reason For in beleuinge vpon weake authoritie we do but preiudice our selues but in not beleeuinge sufficient authoritie we hinder our selues from knowledge of truth discredit our owne reportes to others do against reason which as well bindeth vs to yeild to euident authoritie as to euident reason discredit our neighbors and cut in sunder the very sinowes of humane frendship and societie lib. de vtil Cred. cap. 16. VVherfor wel said S. Austin that though it be miserable to be deceaued by authority yet most miserable it is not to be moued with authoritie And most vnreasonably do some Ministers Hovv manie things vvhich are not in scripture are yet to be beleued say that they are not bound to beleeue the great vertues or miracles of Saints in times past though neuer so authentically recorded because they be not in scripture Indeed if we vrged them to beleue these thinges with diuine and christian faith they might haue some colourable excuse of such speech because as they say all poyntes of christian faitb are in scripture But sith we vrge them onelie to giue humane beleefe to such matters either they must shew some cause why the authority of such writers is not sufficient to giue humane credite vnto the thinges by them recorded or they must reiect all humane authoritie all mens wordes or writinges and beleeue nothinge but what either God hath written or them selues haue seene for if Scripture must be the onelie square of all our beleife both humane and Dyuine we must beleue nothing but what God haeh written no not that such were our parentes that ther are Turkes Moores ar any such thinge as the Scripture mentioneth not Or if we admitt as we must needes that humane authority by either word or writinge may be sufficient for vs to beleue thinges with humayne faith as vve beleue such to be our parentes and the like vve must not thinke it reason to reiect a thinge because it is not in Scripture Inconueniences of not beleuing mens authoritie but vve must allso shevv some reason vvhy such authoritie as testifieth it is not sufficient for a vvise man to giue credit vnto or els we must confesse our selues to be vvilfull to reiect sufficient authoritie vvithout yea against reason to be in iurious to God and our selues in reiecting a meane vvhich he hath bestovved vpon vs for to knovv truth Iniurious to our neighbours in discreditinge them vvithout cause and finallie pernicious to all good frendshipp and societie vvhich vvithout beleefe of humane authoritie cannot stand And to preuent Ministers that they shall not delude the Reader by sayinge that the authoritie vvhich I alleadge for vvhat I say of Saint Austin and Luther is not sufficient Onely Protestāts alledged for vvhat is said of Luther I beseech him to consider that the Authors vvhich I alleadge for vvhat I say of Luther are onelie Protestantes uch as by other Protestantes are greatlie commended for albeit I might iustlie alleadge the testimonies of Catholiques against Luther as I shew heerafter lib. 2. cap. 1. yet partelie to avoyd all cauills but principallie because Protestantes testifie ynough against him I omitt this aduantage And the vvitnesses vvhich I produce for vvhat I vvrite of S. Austin are partelie the said Protestants partely Catholikes but such Catholiques as some of them are great Saintes some great Clarkes some lyued vvhen the thinges vvere done vvhich they vvritt some vvere domesticall some forrayne and all vvere before this controuersie betvvene Protestants and Catholikes arose and all are greatlie esteemed of Protestants as shall appeare in the Catalogue ensuinge and finallie all are contested and approued in their testimonies of diuers Protestants as shall appeare heerafter VVhich kind of testimonie I hope no indifferent man guided vvith reason vvill account vnsufficient And for other obstinat persons who as S. Hierome saith are wount shutting their eyes to denie what they will not beleue I wrot not this vvorke for as S. Austin aduiseth vs vve should rather pray for these kind of men than reason vvhith them For vvhat Readers this booke is vvritten But novv let vs come to the Catalogue of the Catholike vvriters and after of the Protestantes A CATALOGVE Of the cheife Catholike vvriters Vpon whose testimonies the Authour relieth for what he writeth of Saint Austin A ALCVIN liued in the eight age after Christ which was the second of the conuersion of our Nation to the Christian faith He was scholler to S. Bede and Maister to the famous Emperor Charles the great of whom what high esteeme Protestants make you may see Infra lib. 1. cap. 12. B BEDA liued with in the first hundred yeares after the conuersion of our Nation and therfore might well learne the truth therof How greatlie he is accounted of by Protestantes both for vertue and learninge you may read lib. 1. cap. 12. cit onelie because his testimonie is that vpon which I principallie relie in what I say of S. Austin I would heere add what Godwin in the life of Tatwin Archbishop of Canterburie saith that His historie is the most auncient that England hath worthie of credit And that Cambden in Britan. pag. 12. giueth him this testimonie that he is Inter omnes nostros scriptores veritatis amicus amongst all our writers a frend of truth And what himselfe hath in his Epistle to King Cealwulph to put as he saith all that heare or read it out of doubt of the veritie therof that vvhat he writeth of S. Austin and his fellowes he learned of Albinus a man saith he of great learninge brought vp vnder S. Theodor Archbishop and Adrian both men of great worship and learning which thinges saith he the said Albinus knew partely by writinge partlye by tradition of Elders and sent to me by Nothelmus Bale Cent. 2. cap. 8. calleth this Nothelmus a learned and graue man who after was Archbishop of Canterburie Besides this the said Historie vvas approued by the said King Cealwulph and by all writers since and is the verie fountayne of all our English Chronicles whose credit depend
of Protestants are the Protestant writers vpon whose confession or testimonie I cheefly relie in what I write of S. Austin and Luther Against whose verdict no Protestant can iustlie take exception either of ignorance because they are of the cheefest writers they haue or for partialitie for they were all most earnest Protestantes And therfor no Protestant can iustlie reiect their testimonie as insufficient THE BOOKES AND Chapters conteyned in this first parte of the prudentiall Ballance of Religion First Booke or Scale in which the qualities of S. Austin and of his doctrine are set downe 1. VVHat Religion was in this land before the comming of S. Austin Chap. 1. 2. That Saint Austin was the first preacher of the christian saith to our English Nation Chap. 2. 3. That Saint Austin preaching tooke great effect in our Nation Chap. 3. 4. That Saint Austin was a great Clarke and excellent Diuine Chap. 4. 5. That Saint Austin was A great Saint Chap. 5. 6. Certayne slanders against S. Austin disproued Chap 6. 7. That S. Austin was moued by holie motiues to come to preach to our Nation Chap. 7. 8. That S. Austin was lawfully sent to preach to our Nation proued by diuers authorities Chap 8. 9. That S. Austin was lawfully sent hither to preach proued by reason grounded in Scripture Chap. 9. 10. That S. Austin was rightlie ordered to administer the word and sacramentes Chap. 10. 11. That the faith which S. Austin preached was the vniuersall faith of Christendome in his time Chap 11. 12. That faith which S. Austin preached is confessed by the aduersaries to haue bene sufficient to saluation Chap. 12. 13. That the faith which S. Austin preached was confirmed of him by true miracles Chap. 13. 14. That the faith whi h S. Austin preached was the present Romayne Catholique faith proued by his Mayster and sender S Gregory Chap. 14. 15. The same proued by S. Austins and his fellowes deedes and Doctrine Chap. 15. 16. The same proued by the confession of learned Protestantes Chap. 16. 17. The same proued by the faith of the English Church which he founded Chap. 17. 18. That the faith of all the Archbishopes of Canterburie from S. Austin to our time was Romane Catholike proued by general Reasons Chap. 18. 19. That the faith of euery Archbishop of Canterburie from S. Austin to the time of the Conquest was romane Catholique proued in particular Chap. 19. 20. That the faith of euery Archbishop of Canterburie from the Conquest to our time was Romaine Catholike proued in particular Ch. 20. 21. That the faith of all our Christian English Kinges from S. Austins time to King Henrie the eight was Romane Catholique proued by generall reasons Chap. 21. 22. Certayne obiectiōs against the Catholique faith of our Auncient Kings aunswered Chap. 22. 23. That the faith of all our Christian Kinges to the time of the Monarchie of England was Romane Catholique proued in particular Chap. 23. 24. That the faith of all our Christian Kings from the Monarchie to the Conquest of England was Romane Catholike proued in particular Chap. 24. 25. That the faith of all our Kings from the Conquest to King Edward the third was Romane Catholique proued in particular Chap. 25. 26. That the faith of all our Kings from King Edward the third to Kinge Henrie the eight was Romane Catholique proued in particular Chap. 26. Epilogue or Conclusion The second Booke or Scale wherin the qualities of Luther and his doctrine are set downe 1. That Luther was the first Authour of the Protestants Religion Chap. 1. 2. That VVicklef and his followers were no Protestantes Chap. 2. 3. That the old auncient Britons were no Protestants Chap. 3. 4. VVhen wher wherfor and how Luther began Protestancie Chap. 4. 5. How Protestancie spred so farr Chap. 5. 6. VVhen hy whom wherfor and how Protestancie began in England Chap. 6. 7. That Luther was but meanlie learned Ch. 7. 8. That Luther was a vicious and naughtie man Chap. 8. 9. That Luther was moved to preach Protestantisme with humane noughtie motiues Ch. 9. 10. That Luther was neuer sent or called to preach Protestantisme Chap. 10. 11. That Luther was neuer ordered to preach the Protestants word or administer their Sacramentes Chap. 11. 12. That Luthers doctrine was contrarie to the vniuersall faith of Christendome at that time Chap. 12. 13. That Luthers doctrine was neuer confessed by Catholiques to be sufficient to saluation Ch. 13. 14. That Luther neuer confirmed his Doctrine by Miracles Chap. 14. 15. That Luther hath had no succession or continuance of his Doctrine heere in England Chap. 15. The third Booke in vvhich S. Austin and Luther and their Doctrines are weighed together according to the foresaid qualities of them 1. SAint Austin and Luther weighed accordinge to their learninge Chap. 1. 2. S. Austin and Luther weighed accordinge to their vertue or vice Chap. 2. 3. S. Austin and Luther weighed accordinge to their motiues of preachinge Chap. 3 4. S. Austin and Luther weighed according to their Mission or sendinge to preach Chap. 4. 5. S. Austin and Luther weighed accordinge to their orders of preachinge and administring the sacraments Chap. 5. 6. S. Austin and Luther weighed according to the vniuersalitie or singularity of their Doctrine Chap. 6. 7. S. Austin and Luther weighed accordinge to their aduersaries allowance of their Doctrines Chap. 7. 8. S. Austin and Luther weighed according to their Miracles Chap. 8. 9. S. Austin and Luther weighed acccordinge to the succession and continuance of their Doctrines Chap. 9. THE FIRST BOOKE OR SCALE IN VVHICH The qualities of S. Austin and of his Doctrine are set dovvne THE FIRST CHAPTER VVhat Religion was in this Land before the comminge of S. Austin THE ancient Inhabitans of this Iland were the Britons whome wee now call Welch-men Amongst whome the faith of Christ was first planted by the glorious Apostles S. a Metaph. in Sur. Iun. Cambd. descript Brit. pa 52. Baron an 58. p. 597. 401. Peter S. b Theod. l. 9 de Graec. Sophron. Natal Apost Fortunat Bale cent 1. c. 26 Cambd. in Britan. p. 52. Paul S. c Nicep l. 2. c. 40 Doroth in Synop Symon and the Apostolick men S. d D. Caius de antiq Cātabr Capgrau in Ios Bale cent 1. c. 22. vbi citat Fleming Scrop Polid Geo. maiorem Cambd. l. cit Ioseph of Arimathia who buried our Sauiour and S. e Doroth. in Synop. Aristobulus of whome S. Paul maketh mention in his Epistle to the Romans All these Protestants grant to haue preached Christs faith in this Iland except Saint Peter to whome some of them will not haue this Land so much behoulden Which question because it is besides my purpose I wil not stand to discusse Onely I assure the indifferent Reader that S. Peters preaching to the ancient Britons on the one side is affirmed both by Latin and Grecke by ancient and newe by foraine domesticall by
thus VVhiles the English Nation dwelling in a corner of the worlde remained til now infidel in the worship of wood and stones by the help of your praier it seemed good to me God being the Author to send a Monk of my monastery to preach to them The same he testifieth lib. 27. Moral c. 8. and in diuers letters lib. 9. Epi. 52. 56. 59 and in S. Beda lib. 1. c. 27. 29. 30. 31. 32. which for breuitie I omit And the same witnesse diuers other Popes as Boniface Honorius Vitalian Sergius Gregorius and Formosus wherof some were aliue in S. Austins tyme and others liued not long after whose letters are extant in Malmesb. lib. 2. Pont. Ang. pag. 208. pag. 209. S. Austins companions Likwise S. Laurence S. Mellit S. Iustus three companions of S. Austin in their publick letters to the Scotts in S. Beda lib. 2. c. 4. write that the English to whome they were sent to preach the word of God were Paynim people and heathen men Englishmen In like maner the English youths before mentioned being asked of S. Gregory whether they were Christiās or no answered as testifyeth Ethelwerd an ancient Historiographer of the blood royal of England No nor as yet hath any preached this vnto vs. The merchants And the merchants added ex Beda lib. 2. c. 1. that they were all Paynims And the very Epitaph set vpon Saint Austins tombe after his death testifieth S. Austins epitaph that he conuerted King Ethelbert and his Realme from the worshiping of Idolls to the faith of Christ in Beda lib. 2. c. 3. Thus yow se both priuat and publick both foraine and domestical testimonies euen of that tyme when S. Austin liued contest that before his comming our English Nation was Heathen wherto I wil add a few witnesses in the ages after that the reader may be assured how vndoubted a truth this hath ben hertofore 3. S. Beda who liued within 80. yeares after S. Austin saith plainly lib. 2. c. 1. that our Nation had ben euer to that time the bondslaue of Idols And Alcuin his scholler S. Beda but maister to Charles the Great in Malmesb. lib. 1. Pont. Ang. pag. 199. 1. Reg. c. 14. calleth S. Austin our First Teacher Alcuin and Canterbury the First Seat of faith King Kenulph who liued within 200. yeares after S. Austin King Kenulph writing letters to Pope Leo 3. in his own name in the name of the Bishops Duks and all the Nobility of his Realme confesseth that from Rome Nobis Fidei veritas innotuit and that that Sea imbued his Nation rudimentis fidei K. VVithlaf King Withlaf in his Charter in Ingulph pag. 858. calleth S. Austin the Apostle of our Nation Odo Odo Archbishop of Canterbury writing about 800. yeares agoe to his Suffragans saith that from the Sea of Canterbury Augustini aliorum studiis Religio Christianitatis primùm cunctis finibus Anglorum innotuit And in a Synod held in the yeare 747. of all the Bishops of England in presence of the King Tvvo English Synods and Nobles S. Austin is called Pater noster and in honour of him they were wont to keepe his day most solemnly And in an other Synod held about 500. yeares since Lanfranc Archbishop of Cāterbury saith Quis nesciat quòd à Cantia manauit Christi credulitas in ceteras omnes Angliae Ecclesias Superfluous it were to add to these the testimonies of such as haue lyued since Protestāts confesse S. Austin to haue ben our first preacher Fox both foraine and domesticall historiographers who all deliuer this for as certain a truth as can be Onely for the confusion of Sutclif and such as he I will add the confession of some Protestants Fox in his Acts and Monuments lib. 4. pag. 172. The Saxons ouercomming the Land deuided them selues into seuen Kingdoms And so being Infidells and Pagans continued til the time that Gregory being Bishop of Rome sent Austin to preach vnto them The like he hath lib. 2. pag. 110. 115. and in his Protestat Holinshead pag. 9. Holinshead in descript of Britany lih 11. c. 7. Austin was sent by Gregory to preach to English men the word of God who were yet blinde in Pagan superstition And an 596. Gregory sent Austin into this Ile to preach the Christian faith vnto the English-Saxons which Nation as yet had not receaued the gospel Godwin in the life of S. Austin Godvvin The Saxons not onely expelled Christian Religion but the followers of the same into a corner of this Iland And our Contrie being in a maner all growne ouer with Paganisme for ther was no publick allowance of Christian Religion anywhere but in VValles It pleased God to giue this occasion of replāting the same here again And telleth how Saint Gregory seeing English boies sold at Rome The English vvithout any inckling of the gospel before S. Austin was mooued to send Preachers And in the life of S. Paulin VVhen the Saxons had gotten possession of this Realme the Britons that were the ould Inhabitants being driuen into a corner therof The rest was without any knowledg or inckling Note of the Gospel And Cambd. in descript Brit. pag. 104. writeth Cambden that S. Austin hauing rooted out the Monsters of Heathenish superstition ingrafting Christ in English mens mindes with most happie successe conuerted them to the faith Who will see more Protestants may read Bale cent 1. c. 73. cent 13. c. 1. Whitaker contr Dur. pag. 394. Fulk 1. Cor. 4. Cooper Chron. an 599. Stow 596. 4. Now let vs see what Sutclif can say against this so confessed a truth For sooth that the English had notice of the Christian Religiō before S. Austin his cōming because some Britons liued amongst them and also because King Ethelberts wife Bertha was a Christian and had a Christian Bishop with her named Luidhard Are not these think wee sounde reasons to wrastle withal against such vniform consent both of his owne and our writers As if we denyed that the English had any notice of Christianity before S. Austins cōming but such it was as the great Turk hath without any beleefe or liking therof And as for the Britons they were so far from preaching of their owne accord as by no persuasion entreaty Britons refused to preach to the English or threatful prophesie of Saint Austin they could be brought to do it as testifieth S. Beda lib. 2. c. 2. and Galfrid lib. 11. cap. 12. Besides that as Bale writeth cent 1. c. 7. Boeth hist Scot. lib. 9. pag. 171. Aspernabantur Angli dogmata Britānorum The English for the hatred of the men despised the Religion of the Britons Q. Betta neglected to persuade King Ethelbert to the faith And concerning the English Queene she was no English but a French woman and before S. Austins comming she had neglected to persuade her husban as S. Gregory lib 9.
doctissimi most learned men as Saint Beda saith lib. 2. c. 2. Yet Saint Austin feared not twise to challeng them all to publick disputations S. Austin confuted most learned Hereticks and at the first ouercame them and at the second they durst not as it seemeth encounter with him The like disputations had after S. Laurence and other of S. Austins fellowes in the I le of Man with Scottish and Irish Deuines and wrote also to the Britons as saint Beda lib. 2. c. 4. speaketh worthy letters and fit for their Degree Protestāts confesse S. Austin and his fellovves learning Cooper Yea the Protestants them selues when they are voide of passion confesse saint Austin and his fellowes to haue bene great scollers For B. Cooper Chron. an 599. saith that Austin Iohn Mellit and others were godly and wel learned men Holinshed Holinshead an 596. calleth saint Austin and his fellowes learned men And Godwin in vita Honorij saith Godvvin Honorius a fellow and successor of saint Austin was very learned and some tymes disciple of Saint Gregory And in vita Laurentij that S. Laurence his immediat successor was a wel learned man That Deusdedit who was an English man scoller to saint Austin was very famous for his learning and other vertues And if the scoller were very famous what may we think of the Maister Bale Yea Bale him selfe cent 13. c. 2. saith that saint Laurence successor and fellow of saint Austin was very skilfull in logick and other Philosophie 3. But how think yow doth Bale proue that saint Austin was ignorant of scripture or his questions voide of all knowledg of the Gospel Surely not at all But it must suffice that this Aristarchus hath so iudged But perhaps it displeased Bale that saint Austin should in them enquire aboute the ceremonies of Masse VVhy S. Austins questions vvere vnsauorie to Bale and about the offering vpon the Altar of saying Masse after pollution in the night or of receauing the blessed Sacrament after a man hath carnally known his wife which questions no maruell if they seeme vnsauorie to Bale and voide of all knowledg of his new Gospel Indeed the questions are not of any profound diuinitie but of practical matters about the gouernment of the Church and holy ceremonies and administration of Sacraments in which matters the greatest Deuines vnles they haue bene practised therin as S. Austin had not bene in his monasterie are not alwaies the most skilful Besides that Saint Austin proposed those questions to saint Gregory not vpon ignorance but vpon humilitie and desire to be directed by him euen in smallest matters This saint Gregory him self testifieth in these words in Beda lib. 2. c. 23. I doubt not but yow haue required Counsell in these matters and I think also I haue alredy made yow answer herein S. Austin could haue ansvvered his ovvne questions Yet that which your selfe could say and think herein I think yow would haue it confirmed with my answer The like account made the French Ministers of Caluin as appeareth by the Surueie of the holy discipline c. 3. p. 43. in these words As any doubtes did arise amongst them concerning Church causes though they were but very simple and such as any student of meane capacity and iudgment might very easely haue satisfyed yet no man but M. Caluin for his tyme and M. Beza afterward was accounted of sufficiency or able to dissolue them Yow heare what simple questions the French Ministers sent to Caluin and Beza and yet without any preiudice of their opinion in learning And why should not S. Austin do the like And surely I here admire the goodnes of God towards our Nation that he would Saint Austin should enquire such small matters of S. Gregory and that his questions should remaine to our dayes both to shew vs by our first Apostle what account we should make of the resolution of the Sea Apostolick VVhat account S. Austin made of the resolutions of the See Apostol and as S. Irenaeus lib. 3. c. 3. wrote aboue 1400. yeares ago in all difficulties recur to her and also to assure vs that S. Austin who in so small matters would do nothing of himselfe but by the direction of S. Gregory would much lesse vary from him in matters of faith or religion And consequently that the faith which he taught our Ancestors was the faith of the greatest Doctor that euer since S. Peter sate in the Church of Rome Belt VVoful cry p. 3. and by the confession of Protestants was as famous and as learned a man as euer was Bishop of Rome yea omnium Pontificum Of all the Bishops of Rome the most excellent for life and learning Bale cent 1. c. 68. Which thing wel cōsidered can not but breed great comfort in them who had the faith of their Forfathers deliuered to them by S. Austin and as great discomfort in them who haue forsaken it And thus much of S. Austins learning now let vs see his vertue CHAP. V. That Saint Austin was a great Saint and holy man IF Ministers were before vnwilling to grant that S. Austin was our first Preacher or a learned man much more loth they are to confesse that he was a holy man And not without cause because therby they perceaue it will follow that his faith was the true faith of Christ For as S. Paul saith Rom. 10. The iust man liueth by faith Heb. 11. without faith it is impossible to please God By hovv manie kinds of testimonies S. Austins great holines is proued But I will prooue not onely by the testimonie of them that saw and knew S. Austin but also by the testimony of his Maister his own life and death by publick and priuat testimony of them that liued with him by all kind of writers following by the vertuous life of the Church which he founded and finally by the confession of diuers Protestants that S. Austin was a saint and vertuous holy man 2. As for S. Austins Maister Ambros lib. 2. de Virginibus saith Hovv vertuous S. Austins Maister vvas The first spur to learning is the excellēcy of the Maister And no doubt but the example of an excellent Maister is a great spur to vertue And what Maister ether in that age or long before or after could S. Austin haue had comparable to S. Gregory who for his great vertue and noble acts is surnamed the great whome S. Isidor lib. de viris illustrib c. 7. who knew him saith S. Isidor was by compunction ful of the feare of God in humilitie cheefest and endued with such light of knowledg as the like was not then nor before 8. Councel Tolet. And the 8. Councel of Toledo doubteth not to prefer him in morall doctrine before all other Doctors S. Ildefonsus S. Ildefonsus also lib. de vir illustrib c. 2. writeth that he excelled so high in perfection of all vertues as setting
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
Prosper lib. De ingratis Bernard epist 237. And in like sort they call it sedes Apostolica as Caluin confesseth and is euident ex Concil Calcedon Act. 16. And Rein. Confer pag. 369. The Fathers in speaking of the Church of Rome mention often the Chair and seat of Peter Hierom honoreth the Bishop of that See with the name of Peters Chaire Fiftly they call the Bishop of Rome successor to S. Peter S. Hier. ep ad Damas Concil Ephes 1. Tom. 2. S. Eulog apud Greg. lib. 6. ep 37. And that they meane of a proper successor appeareth by that they attribute that peculierly to the Pope Sixtly lastly they say that Peter sate in the Bishops Chaire of Rome as they saye his successors did Cathedra saith S. Austin lib. 2. cont Petil. quid tibi fecit Romana in qua Petrus sedit in qua nunc Anastasius sedet VVhat hath the Chair of Rome done to thee in which Peter sate and in which now sitteth Anastasius Therfore either Peter was a proper Bishop or Anastasius was none To conclude Reinolds sayth P. Damas succeded Peter in his chaire Reinolds him self though vnawares confesseth it pag. 376. where he sayth that Damasus succeded Peter as in Chair so in doctrine 10. As for the first of Reinolds cauils It is no more against Peters Apostleship to be Bishop of one Citty than it was to take a particuler care of the Iewes as he did nor more than it is for the Bishop of Winster to be Parson of Eastmean And for the second Irenaeus doth not call Linus first Bishop of Rome but onely saith that Peter and Paul gaue him the Bishoprick to gouern the Church to wit vnder Peter and in his absence Euseb indeed calleth Euodius first Bishop of Antioch but that he meaneth of pure Bishops which were not also Apostles For before he had sayd Petrus Ecclesiam Antiochenam fundauit òbique Cathedram adeptus sedit And Rein. loco cit confesseth and both he and all graunt that Linus was Peters successor And as for Ruffin his words proue no more but that Peter instituted Linus to help him especially in his absence as Valerius did institute S. Aug. in his life tyme who after his death succeeded him and so did Linus to Peter Thus haue I prooued that S. Gregorie was successor to S. Peter in his Episcopall See and that he succeded him also in faith I neede not proue because protestants although they find some fault with Greg. doctrine yet they confesse as is shewed before that he taught as much as is needfull to saluation and consequently he wanted no thing to true succession to S. Peter 11. Fourthly I proue that the Pope was most likely to succede Saint Peter Proued out of Fathers that the P. succedeth peter in his authority by that which the Fathers attribute to him Saint Hierom epist ad Damasum de nomine hypostasis Ego nullum primum nisi Christum sequens beatitudini tuae id est Cathedrae Petri communione consocior super illam Petram aedificatam Ecclesiam scio Quicunque extra hanc domum agnum comederit prophanus est I following none formost but Christ communicate with thy Holines that is with the Chaire of Peter Vpon that Rock do I know the Church was built who soeuer shall eate the lambe out of this house is prophane Note how he saith that he followeth first Christ and next the Pope and that the reason which he giueth herof after was not why he followed Christ first for that were needles to proue amongst Christians And if he would haue giuen any it would haue bene Hierom follovveth the P. next after christ because Christ made the P. the rock of his Church because Christ is God But the reason which he giueth was why he followed the Pope next to Christ to wit because he knew him to be the Rock on which the Church was built Wherby it is euident that by the Rock he meant not Christ as Bilson lib. de Obed. pag 87. and others would but Pope Damasus as Reinolds cōfesseth p. 370. 376. But yet he meant not saith Reinolds the succession of the Popes because Hierom writeth that Pope Liberius had before subscribed to Arianisme But if Hieroms words be well pōdered he will be found to haue said both that Pope Damasus was the Rock and that his succession to Saint Peter in his Chaire of Rome was the cause why he was the Rock For if a subiect writing to the King should say Nullum primum nisi Deum sequens maiestati tuae id est Throno Conquestoris in temporalibus consocior Super illam petram aedificatum Angliae Regnum scio Quicumque extra hanc domum aliquid egerit rebellis est He should confesse that both the King were head of the Realme and with all tell how he came by that authority to witt by succession to the conqueror So Saint Hierome in the forsaid words both sayd that Pope Damasus person which he meant by Beatitudini tuae was the Rock on which in his tyme the Church was built and sayd with all that his person had that authoriry by his succession to Saint Peter in his Roman Chaire and therfore added these words id est Cathedrae Petri as a further explication of the former And consequently he meant that the Church is built vpon all Popes that lawfully succeed in the Chaire of Peter Which is so euident as Doct. Feild lib. 1. de Ecclesia D. Feild cap. 41. confesseth plainly that Saint Hierome loc cit said that Peters Chaire is the Rock the Church is builded vpon As for Reinolds reasons were it truth that S. Hierome wrote as Reinolds saith of Liberius which yet diuers deny and Reinolds must deny if he will speak agreably to him self For pag. 570. he saith that the words of Austin ep cont Donat. and Hierome ep cit do import a sincerity of faith in the Roman Bishops to their tyme which would not be true if Liberius had fallen But admit I say it were true that Liberius had denyed his faith that maketh no more against his Rock ship than the like fault in S. Peter did against his For as S. Peter though he denyed his faith yet taught not infidelitie as he was Apostle and Pastor of the Church so nether Liberius though he committed a personall crime yet taught he no heresie as successor to S. Peter in which sorte onely he is the Rock of the Church 12. Secondly S. Austin ep contra Donat. saith S. Austin Numerate Sacerdotes vel ab ipsa Petri Sede Ipsa est enim Petra quam non vincunt superbae inferorum portae Number the Priests euen from the very Seat of Peter Successiō of Popes by S. Austin the Rock of the Church It is the Rock which the proud gates of hell do not ouercom Behould how the very succession of Popes from Peter is called the Rock of the Church as the Chair of Peter
was before called of S. Hierome To this Bilson pag. 88. First saith that the text is corrupted and that it should be ipse and referred to Peters person But this is a mere surmise refelled in all the copies in Europe Secondly he saith that though it be ipsa and grammatically agree with the substantiue Petra which followeth yet it may be meant of Peters person But if Saint Austin had meant that Peter alone had bene the Rock and that his successors partaked nothing with him in that he would neuer haue byd vs number his successors too and then tell vs that that was the Rock Wherfore Reynolds Confer pag. 384. confesseth that Saint Austin applyed this text the gates of hell c. to the Church of Rome And Bilson himself as doubting of either of the former answers saith thirdly that Saint Austin said not that Peters Seat is the Rock of the Church but that hell gates preuaile not against it But to our purpose all is one that in Saint Austins iudgment Peters Seat that is Peters successors in Seat are either the Rock of the church Theodoret or so surely founded theron as the gates of hell shall not preuaile against thē 13. Thirdly Theodoret an ancient and Grecian Doctor writing to Renatus saith of the Roman See Tenet enim sancta Sedes gubernacula regendarum cuncti orbis Ecclesiarum That holy seat hath the gouernment of all the Churches of the world Which words are so plaine as Iuell Art 4. Diu. 21. findeth no better answer than iudging others by his owne humor to say That man naturally aduanceth his power at whose hands he seeketh help As if Theodoret were such a man as would giue an Antichristian title for so Protestants acount the gouernment of the Churches in the world or S. Leo accept it for flatery Finally the great Councel of Galcedon ep ad Leonem calleth Pope Leo their head and say that to him Concil Galcedon Vineae custodia a Domino commissa est The custodie of the Vinyard that is the Church was committed by our Lorde And thus I hope I haue sufficiently proued both by reuelation from heauen by the authoritie of the Church then aliue and since by the examples of Popes euer since S. Peters tyme bv confession of Protestants and finally by reason taken out of scripture that S. Greg. had lawful authoritie to send S. Austin Now let vs come to S. Austins orders CHAP. X. That S. Austin was rightly ordered to administer the Sacraments and preach the word of God 1. THat S. Augustin was created Priest at Rome is euident by his saying Masse preaching and Christening as soone as he came to Canterburie as is before rehearsed out of Beda lib. 1. cap. 26. And after he had conuerted King Ethelbert he came saith Beda cap. 27. to Arles where of Etherius Archbishop of that Citty he was consecrated Archbishop of the Nation of Englishmen according as S. Greg. the Pope had commanded And the King saith the same S. Beda cap. 26. gaue him place for his See in the Citty of Canterburie Here by the way I note that wheras S. Greg. lib. 7. epist 30. saith that S. Austin was created Bishop a Germaniarū Episcopis he doth not gain-say S. Beda who saith he was created by the Bishop of Arles because France was of the writers of that tyme called Germanie as appeareth by Venantius Fortunatus in Carmine de Nuptijs Sigeberti Brunechildae which might be partly because the French at that tyme and long after gouerned a great part of Germany partly also because the Francks who then ruled in France were Germans come out of Germanie But to our purpose That S. Austin vvas rightly ordered That S. Austin was rightly created Priest appeareth by that he was made by the authoritie of S. Gregory or his predecessors whome protestants account to haue bene true Bishops of Rome And Doct. Reinolds Confer pag. 362. acknowledgeth the Pope to haue yet Bishoply power ouer his owne Diocesse S. Austin therfore being a Roman and made by the Bishoply authoritie of the Pope was rightly made Priest And in lyke sort it may be proued that he was rightly consecrated a Bishop For he was made by the authoritie of the Pope with the consent of the King of England Secondly I proue that S. Austin was lawfully consecrated Bishop by the consent of the Christian world For S. Greg. commanded him to be made Bishop the French Bishops made him the English Christians receaued him and the East Church to whome S. Greg. wrote of the matter neuer disliked him and all the Christian world hitherto hath approued him Nether did the Britons though enemyes take any exceptions against his orders Thirdly because all protestants call S. Austin a Bishop and number him first in the Catalogue of the Archbishops of Canterburie And if their Bishops and Ministers will haue any orders at all they must confesse that S. Austins orders were good and sufficient For as Doct. Feild saith lib. 3. of the Church cap. 39. In England they which had bene Bishops in the former corrupt state of the Church so he termeth Catholick tymes did ordaine Bishops and Ministers And Sutclif answer to exceptions pag. 88. saith Couerdal and Scory who were Bishops in King Edwards tyme layd hands vpon Bishop Parker Bel in his Funerall professeth openly that he hath not departed from the substance of his Popish orders but onely from the ceremonies therof Besides euident it is that what Bishop or Priest so euer had bene made in King Henries tyme was neuer consecrate a new in King Edwards dayes Who had bene made in Queene Maries dayes was acounted to haue sufficient orders in Queene Elisabeths Reigne And yet what Priest apostateth from his faith is without more orders thought to haue orders ynough fore ministring the Sacraments and vvord of God or protestants haue no order at all And thus hauing shewed that S. Austin was the first Preacher of Christian fayth to our English Nation and that he had both sufficient learning and vertue to discharge such a function and withall lawfull commission and right orders to administer the Sacraments and preach the word of God now let vs see what kind of faith and religion it was which he preached and first what kind in generall and afterward what it was in particuler CHAP. XI That the Faith which Saint Austin preached to our English Ancestors was the vniuersall Faith of Christendome at that tyme. 1. THis I proue first by the testimony of those that liued in that tyme S. Austins vniuersal religion proued by S. Greg. among whome the cheefest and principal is S. Gregory him selfe who hauing bene long tyme the Popes Legat in Constantinople and after being Pope and receauing letters from all partes of Christendome could not be ignorant what was the vniuersal faith of East West and of all Christendome at that time He I say writing to S. Austin lib. 9. Epist 58. hath these
words f All the aithful of S. Austins time ioyed at our Nations conuersion by him Quis sufficiat c. VVho can tel what ioy arose in the harts of all the faithfull that the English nation by the working of Almighty God his grace and the labor of thy brotherhood hauing cast away the darknes of errors is endued with the light of the holy faith that with sincere deuotion it trampleth the Idolls to which before vvith mad feare it bowed vnto that with a pure hart it is subiect to Almightie God Behould S. Greg. witnesseth that all faithfull of that time acknowledged and reioyced that Austin brought the faith to our English Nation and that they by his meanes serued God with most sincere deuotion and pure harts But yet more plainly auoucheth he this truth Moral 27. cap. 6. Where glorying in God of the conuersion of England he writeth thus S. Austins doctrine the faith of Christendom from the East to the vvest Behould now the faith hath entred the harts almost of all Nations Behould God hath ioyned the bounds of the East and west in one faith Behould the tonge of Britanie which knew nothing but to roare rudely of late hath begun in Gods praises to sound out the hebrew Alleluia O most comfortable speach to all those that follow S. Gregory and S. Austins doctrine Great comfort for Catholicks to heare auouched by irrefragable testimonie that it was the faith of the Church of God from the East to the west aboue a thousand yeares agoe For as Tertullian saith Admit that God had neglected his Church and permitted it to run into errors is it lykly that so many and so great Churches would conspire wholy in error No surely 2. The next is S. Austin him self who in Beda lib. 2. cap 2. saith thus vnto the Britons S. Austins Doctrine proued to be vniuersal by his ovvne testimonie Although in many other points yow do contrary to our custome or rather contrary to the custome of the vniuersall Church of Christ Behould how he testifyeth his custome to be the custome of the vniuersall Church of Christ in his tyme. And lib. 1. cap. 27. in his questions proposed to S. Greg. he asketh VVhere there is but one faith whie be there so many sundry customs of Churches and one custome of Masses obserued at Rome another in France Here he manefestly testifyeth that there was but one faith and one masse in substance euery where and the difference onely in ceremonies S. Greg. communicated vvith all partes of Christendom The same also may be proued by the communion which S. Gregory whose faith was vndoubtedly the same with S. Austin had with all Christendom For lib. 6. epist 4. 5. he communicateth with Cyriacus the Patriarch of Constantinople lib. 4. epist 34. 36. lib. 7. epist 30. he communicated with the Patriarch of Alexandria and gloried to him of the conuersion of England lib. 1. epist 25. lib. 4. epist 37. lib. 6. epist 24. lib. 7. epist 3. 47. he communicated with the Patriarch of Antioch vnder which three Patriarchs was almost all the Eastern Church And touching the Western Church lib. 1. epist 4. lib. 4. epist 46. He communicated with Leander Primat of Spaine lib. 4. epist 51. He communicated with Vigilius primate of France lib. 9. epist 61. he communicated with all the Catholick Bishops of Ireland lib. 2. epist 28. he communicated with all the Bishops of Italy lib. 1. epist 60. 61. he communicated with Ianuarius of Sardinia lib. 1. epist 68. he communicated with all the Bishops in Sicilie lib. 1. epist 76. with Leo Bishop of Corsica lib. 1. epist 75. with all the Bishops of Numidia lib. 2. epist 15. lib. 3. epist 16. with all the Bishops of Dalmatia lib. 3. epist 37. He communicated with all the Bishop of Vizach and epist 30. With the Bishop of Istria And lib. 7. epist 30. with the Bishops of Germanie and consequentlie with all Catholick Churches in the East and west S. vvilfrid auoucheth S. Austins doctrin to be vniuersal 3. Of those that liued after S. Austins tyme. First is S. Wilfrid Archbishop of York who was borne soone after S. Austins death For as S. Beda saith lib. 5. cap. 20. He went vp to Rome in the tyme of Honorius Archbishop of Canterburie who was one of S. Austins fellowes and he was as S. Beda ther writeth a worthie Prelat and notable Bishop This man therfore in Beda lib. 3. cap. 25. disputing with the Scotts for the Roman obseruation of Easter and shauen Crownes saith thus The Easter which we obserue we haue seene to haue bene in lyke maner obserued in Rome in all Italie and France This maner we know to be obserued in Africk in Eegipt in Asia in Grece and throughout all Nations and tongues of the world where the Church of Christ taketh place besides these few Scotts and the Picts and Britons with whome these men do fondly contend against the whole world Behould how S. Wilfrid auoucheth his Religion euen in that point wherein the Scotts then dissented from vs to be the Religion of all the Christian world Nether did the Scotts or could they deny it S. Ceolfrid The next is S. Ceolfrid Abbot and Maister to S. Beda who liued in the same tyme who writing to Naitan King of the Picts in Beda lib. 5. cap. 22. and speaking of his tyme saith The whole Catholick Church agreeth in one faith in one hope and one charitie towards God The third is S. Beda him self who lib. 2. cap. 2. saith S. Beda The Britons preferred their own Traditions before all other Churches which throughout the whole world agreed with Austin in Christ What I pray can be sayd or imagined against these so manifould or irrefragable testimonies Were S. Gregory S. Austin S. Wilfrid S. Ceolfrid S. Beda ignorant what was the vniuersall faith of Christendome at that tyme or were they so impudent as they would write yea auouch to their aduersaries face a knowne vntruth No surely And this truth Protestants also partly openly confesse partly tacitly grant and acknowledg For Napier vpon the Reuelation of S. Iohn See more infr lib. 2. cap. 3. saith Betwene the yeare of Christ 300. and 316. the Antichristian and Papisticall Religion reigning vniuersally without debatable contradiction 1260. yeares And Brocard also vpon the Reuelation pag. 110. writeth that the Church of Protestants was troden downe and oppressed by the Papacy euen from Siluesters tyme vnto these times Bale cent 1. pag. 69. saith From this tyme of Boniface 3. who succeeded S. Greg. with in a yeare or two the puritie of heauenly doctrine vanished in the Church pag. 65. After Greg. tyme puritie of doctrine perished And 73. From Phocas who liued in S. Greg. tyme vvho saith he begot the Papacy till the renewing of the Gospel by Luther the doctrine of Christ was all the vvhile among Idiots in holes Now if the heauenly doctrine
of protestants perished straight after S. Greg. tyme and euer since hath bene onely in Idiots and lurking holes how could it be the vniuersall faith of all Christendome in his tyme Could the vniuersall faith of Christendome perish in one or two yeares Would all learned men and open Churches forsake it in so short time and onely Idiots and holes keepe it See more of this matter lib. 2. cap. 1. infra CHAP. XII That the doctrine vvhich Austin taught vvas the true vvay to saluation Proued by the open confession of his Aduersaries and other things affirmed by them 1. THe first aduersaries which S. Austin had to his doctrine were the Britons before mentioned Of whome S. Beda l. 2. cap. 2. writeth that S. Austin hauing cured a blind man whome they could not The people praised S. Austin as a true preacher of all truth and veritie Britons approue S. Austins doctrine And the Britons confessed indeed that they vnderstood that to be the true way of righteousnes which Austin had preached and shewed to them The same writeth Huntington lib. 3. Stow Chron. pag. 66. and others And albeit his preaching to them then tooke not that effect which he intended yet if Fox say true lib. 2. pag. 123. that in Ina his time began the right obseruing of Easter day to be kept of the Picts and of the Britons with in short tyme the whole Nation not onely approued but also admitted S. Austins doctrine Yea if it be true that Godwin writeth in vit Theod. That to him all the British Bishops and generally all Britany yeelded obedience and vnder him conformed them selues in all things to the rites and disciplin of the Church of Rome they performed this longe before about 60. yeares after S. Austin Protestāts account S. Austins doctrin sufficient to saluation 2. The next open Aduersaries of Saint Austins doctrine in England haue bene the Protestants Of whome diuers haue in their writings openly acknowledged as much as the Britons did For Iuel in his famous challeng Iuel offered to recant if any of the holy Fathers who liued in the first 600. yeares after Christ were found contrarie to him in his Articles In which compasse of yeares both S. Greg. and S. Austin liued And cryed out saying O Gregorie O Austin c. If we be deceaued yow haue deceaued vs. Fulk Fulk in 1. Cor. 15. Seeing Gregorie and Austin saith he taught the truth in all points necessarie to saluation our Contrie hath not beleeued in vaine nor all our fore Fathers are dead in their sinnes Fox Fox in his Acts pag. 111. 120. 122. Calleth the faith planted here by Austin and his fellow-laborers the Christian faith p. 115. 116. the faith and doctrine of Christ pap 121. Christs Religion and that Church the Church of Christ And pag. 112. The perfect faith of Christ Cooper Bishop Cooper Chron. Anno. 636. calleth it the right beleefe Stow Chron. pag. 9. calleth it the Christian faith Stovv And pag. 72. pure and incorupted Christianitie Cambden Cambden in descript Britan. pag. 519. The true Religion of Christ Godvvin Apologie for the oath of alleageance The faith of Christ Godwin in Paulin. The Gospel And in Mellit The faith of Christ Holinshed in Brit. Holinshead The Christian faith The faith of Christ The word of God Bilson of Obed. part 1. pag. 57. calleth it Religion to God Bilson Sutclif Subuers cap. 3. termeth it Faith Religion Christian Religion Sutclif and saith the people were conuerted to Christ Finally Fox lib. 2. pag. 124. after he had tould in particuler how euery one of those seauen Kingdoms which then were in England was conuerted concludeth thus Fox And thus by processe of tyme we haue discoursed from tyme to tyme how and by what meanes the Idolatrous people were induced to the true fayth of Christ And who considereth with him selfe that not onely our Catholick English Ancestors imbraced the doctrine of S. Austin but also the erroneous Britons and Protestants account it the true way of righteousnes the Gospel the Faith of Christ The perfect faith of Christ the right beleefe the true Religion of Christ pure and incorrupt Christianitie and finally true faith of Christ neede seeke no more but what S. Austins faith was and follow it To those that grant that S. Austins faith was the true way to saluaiion I might adde also the Protestants who affirme the same of the present Romā faith whose testimonies yow may see in the Apologie of Protestants Tract 1. Sec. 6. Onely I will content my selfe with his Maiesties wordes to the parlament 9. of Nouember An. 1605. put forth in print thus VVee do iustly confesse that many Papists especially our Forfathers laying their onely trust vpon Christ and his meritts as they them selues teache in Bellarm. may be and often tymes are saued detestinge in that point and thinking the crueltie of Puritans worthy of fyer that will admit no saluation to any Papist 3. Besids this open confefsion of diuers Protestants for the truth of S. Austins Religion it may be also conuinced out of diuers other things which them selues teach For it being supposed out of Gods word heb 11 that without the right faith it is impossible to please God and withall confessed of diuers Protestants that S. Austin and his fellowes were holy men it necessarily followeth that his faith was the true faith of God S. Austin and his follovvers holie men by Protest Of S. Austins holines the English people in general some thing hath bene sayd before Of others Fox lib. 2. pag. 123. saith Cutbert Iaruman S. Cutbert Cedda and VVilfrid I iudge saith he to be of a holy conuersation pag. 125. S. Aldelm Aldelm a worthie and learned Bishop of notable praise for his learning and vertue Ibid. he calleth S. Iohn of Beuerly and S. Egwin Saints pag. 127. S. Iohn Beuerly Touching the integrite and holines of Bedas life It is not to be doubted S. Beda with great comfort of his spirit he departed this life pag. 128. He intituleth S. Boniface a Martyr of God S. Boniface And yet pag. 129. calleth him a great setter vp and vphoulder of Popery pag. 112. calleth king Edmond three tymes Saint S. Edmōd Item pag. 121. King Oswald a Saint saith he had great vertues and by prayer ouercame his enemies S. Osvvald Cooper Chron. an 636. calleth Birin Saint an 643. Oswald a holy king 869 holy king Edmond Stow Chron. pag. 78. Cedda a holy man Iaruman a Bishop of great vertue Ibid King Sebbi very deuout and godly pag. 81. Kinesburg and Kineswith for holy conuersation excelling pag. 99. Cutbert Saint Bale cent 1. cap. 76. saith of S. Aidan that he was a man of most innocent life and ful of the spirit of God and yet was Oswald his scholler a manifest Papist praying before crosses and for the dead euen when him selfe
to the authoritie and credit of those that report them Which as hath bene shewed is as great as can be required to human beleefe and therfor bindeth vs to giue human credit vnto them S. Austin For as S. Austin said wel lib. de vtil cred cap. 16. It is miserable to be deceaued by authoritie but most miserable not to be moued by it A part of beasts not to be moved vvith authoritie Because to be deceaued ether by probable reason or sufficient authoritie is a thing incident to man But not to be moued with conuincent reason or such sufficient authoritie as no iust exception can be taken against it hauing no reason or authoritie to the contrarie is the part of a beaste vncapable of reason or authoritie 7. For this cause perhaps some will grant that S. Austin did these things That S. Austins miracles vvere true miracles which are reported of him but yet will say that they are not true miracles but false such as may be done by nature arte or the Diuels helpe But against these I oppose First that they say this without the authoritie of any ancient writter at all or any other before our dayes See Alan Copus Dial. 5. cap. 18. Secondly they say it without any reason taken from the miracles them selues For the sudden cure of a blinde person whome the Britons could not cure what suspition giueth it of a false miracle That he was blind the Britons saw that they could not cure him them selues experienced Thirdly I oppose the manes wherby S. Austin cured him which was as Beda testifieth lib. 2. cap. 2. By prayer to the Father of our lord Iesus Christ beseeching that he would restore light to the blind person that by corporal illumination and lightning of one man his spiritual grace might kindle many Which meane of prayer to God is quite opposit to the working of false miracles which is by calling vpon the Diuel Fourthly I oppose the ende for which most of S. Austins miracles were done which was to draw Pagans from Infidelitie to Christianitie and from vice to vertue as the effect did shew But the Diuel would do nothing and much lesse a miracle to draw men from Infidelitie and vice to which he enticeth them all he can or to Christianitie and vertue from which he driueth them by all meanes that in him lyeth Therfor S. Austins miracles came not from the Diuel And this trial of miracles by the end of them protestants allow as the true touchstone to try them by As Fox Acts pag. 351. where he crediteth the miracle wrought in the king of Tartaria his child which when it was born was vgly and deformed and being Christened became faire and bewtifull Because saith he it serued to the conuersion to the Christian faith to which vse properly all true miracles do apertain And yet that faith to which that King was brought and for which that miracle was wrought was Papistical as Bale granteth cent 4. pag. 303. 8. Fiftly I oppose the admirable and by Protestants confessed holines of Saint Austin and his fellowes What affinitie or commerce had such great vertue with the Diuel From which how far he was so far was he from working those miracles which Austin and those vertuous men did Sixtly I oppose the iudgment of S. Gregorie Beda and other learned and holy men hitherto who accounted them for true miracles Who if learning or vertue can descrie false miracles were as like to descrie them as any now liuing yea better because many of them were present and might consider many circunstances which might help them to finde out the truth which now we do not know Seuenthly I oppose the iudgment of the Britons amongst whome ther were as S. Beda saith plures viri doctissimi and who all were opposit to S. Austin and therfor they wanted nether skil nor wil to discouer the falsitie of his miracles if any had bene Lastly I oppose the confession of the fornamed Protestants who hauing duly considered all circunstances haue not onely iudged but confessed written and subscribed that S. Austins miracles were true miracles wrought as Fox speaketh through the hand of God 9. For this perchance some may be perswaded to confesse that both S. Austin wrought these wonderous things which are recorded of him That a miracle can not be vvrought to confirme an vntruth and also that they be true miracles and yet may say as Fulk doth Annot. in Marc. 9. That Hereticks may work miracles to confirm their erroneous opinions That is direct blasphemie against God For a miracle can not be wrought but by God his diuine power who vseth it as a seal to confirm his Doctrin with Whervpon S. Paul 1. cor 12. called miracles signes of his Apostleship And marc 16. they are called confirmations from God and our Sauiour Io. 5. calleth them a greater testimonie than S. Iohn Baptist And biddeth the Iewes if they will not beleeue him beleeue his miraculous works And S. Austin lib. de vtil cred cap. 14. saith that Christ by miracles got authoritie by authoritie deserued credit by credit gathered multitudes by multitude got antiquitie by antiquitie strengthned Religion Certain it is therfor that as God can not contest or confirme a lye so he can not with hereticks cooperat to a miracle to confirme their erronious opinion Wherfor as our Sauiour sayd to the Iewes If I cast out Deuils in the finger of God suerly the Kingdom of God is come amongst yow So might S. Austin say if I by the finger of God work miracles surely the Kingdome of God is come amongst yow That S. Austin vvrought miracles for confirmation of that vvhich protestāts denie 10. The last euasion which any Protestant can finde why he should not beleeue the doctrine of S. Austin confirmed of him by true miracles is that which Fulk also giueth 2. cor 12. To wit that we are not certain whither his miracles were to confirme any of that corruption which he brought in To which I reply that this is but a ghesse of a distrustful mind For who tould him that S. Austin wrought no miracles for confirmation of that which he accounteth corruption Secondly that God in conuersion of Infidels vseth not to work miracles for confirma ion of euery Article of faith but to authorize the Preacher for a true messenger of God and the faith and religion which he teacheth for his diuine truth and way of saluation And this Saint Austins miracles did proue sufficiently and it is all wee seeke Thirdly I say that S. Austin wrought a miracle to confirm that which Protestants now account corruption For the ende for which he cured the blind man in the sight of the Britons was as S. Beda saith lib. 2. cap. 2. that they should conforme them selues to the holy Roman Church namely in administring of baptisme But the maner of administring of baptisme which S. Austin exhorted the Britons to was
declared to be the true Oecumenical Patriarch S. Austin aliue vvhen the Pope as Protest say became Antichrist or head of the Church as all writers Protestants and Catholicks do agree which was done in the yeare 605. as some say or 606. as Baron And this Pope Boniface therby as generally all Protestants affirme became the first Pope and Archbishop of Rome Whitak cont Dur. pag. 501. I affiirme saith he that in the tyme of Boniface 3. Antichrist openly placed his Throne in the Church of Rome Fulk Answer to a Counter Cath. pag. 72. The Popes from Boniface 3. were all blasphemous Hereticks and Antichrists And in 1. Ioan. 2. Boniface 3. went manifestly out of the Church and became Antichrist Fox lib. 2. pag. 120. Rome euer since Boniface 3. hath houlden maintamed and defended his Supremacie The same hath Cooper Chron. An. 611. The like hath Bale Cent. 1. pag. 69. 70. Downham of Antichrist and generally all Protestants But S. Austin was both in this Popes time for he subscribed to the Charter of king Ethelbert made An. 605. and after For as Bale saith Cent. 13. cap. 1. He dyed 608. or as Malmsb. in fastis saith 613. and yet is he not found but to haue obeyed this Pope Boniface as he did obey Gregorie Which he would neuer haue done if he had thought it Antichristian for the Pope to be head of the Church S. Mellits communion vvith a Pope vvhome ProtestaÌ„ts account the second Antichrist Yea S. Mellit one of his fellowes and Successors went to Rome about the yeare 610. to commune saith Beda lib. 2. cap. 4. and counsel with the Apostolick Pope Boniface 4. the immediat successor of Boniface 3. for necessarie causes of the English Church sat in a Councel with him subscribed to what was decreed of that Councel and brought the Precepts to be obserued of the English Church And cap. 7. S. Beda writeth Also S. Iustus that this S. Mellit and S. Iustus an other of S. Austins companions and successors receaued eftsons exhorting Epistles from this Boniface And cap. 8. he saith that Iustus receaued also authoritie to ordain Bishops from the high Bishop Boniface and a Pal. And cap. 17. and 18. that S. Paulinus and S. Honorius receaued also their Pals from Pope Honorius And S. Paulin and S. Honorius Which Pal was giuen by Popes to Metropolitans as a token of agreement in faith And therfor Pope Pelagius Predecessor to S. Greg. decreed D. 100. That what Metropolitan so euer after three monthes of his Consecration shall not send to Rome to declare his faith and receaue his Pal shall leese his Dignitie This we see how S. Austin and his fellowes by their life and deedes professed their agreement and faith euen with those Popes whome Protestants account the first Antichrists But besids this we haue also the testimonie of the Popes of that tyme and of S. Austins own fellowes Popes vvhom Protest account Antichrists approued S. Austins doctrine For Pope Boniface 5. writing to S. Iustus aforsaid in Bed lib. 2. cap. 8. saith thus After vve had read the letters of our deere sonne King Edbald we vnderstood vvith vvhat great learning and instruction of holy scripture yovv haue brought him to the beleefe of the vndoubted faith Loe this Pope aproued the doctrine and faith of S. Iustus which he could neuer haue done vnles S. Iustus had allowed the Supremacie And S. Laurence Mellit and Iustus writing to the Scottish Bishops in Beda lib. 2. cap. 4. professe that it was the customable maner of the See of Rome euen in their tyme to send preachers into all places of the world Which custome they could neuer haue accounted lawful vnles they had thought that See to haue Iurisdiction and gouernment in the whole world S. Austin calleth the Pope Father of all Christendom Yea S. Austin in his speech to King Ethelbert in Capgraue calleth S. Greg. totius Christianitatis Patrem the Father of all Christendom And thus much of S. Austin and his fellowes deedes and doctrine out of Chatholick writers S. Austins acts of Papistrie out of Protestants Now let vs come to Protestants 3. Bilson and Abbots aâ— is aforsaid call S. Austin a Romish Monk a Romish Priest a Romish Legat. Which names shew of what Religion they account him Abbots Godwin in vit Aug. saith S. Greg. being made Pope sent Austin hither Godvvin vnto whome he apointed 40. other that should aide him in this holy work Ib. he testifieth that S. Greg. sent him a pal and Church ornaments That he dedicated a Monasterie to S. Peter and Paul that he claimed authoritie ouer all this Iland Entred the place of Counsel with his Banner and his Crosse and with singing Procession Fox Fox Acts. pag. 116. They went with Procession to Canterburie singing Alleluyae with the Letanie Sutclif Sutclif Subuersion cap. 5. Austin brought in an Image of Christ and a siluer Crosse and began saith he to chant Letanies Now whâ—ther these be signes of Protestancie or Papistrie I leaue to euerie one to iudge Holinshead Also Holinshed descript Brit. testifieth as before we heard out of Saint Beda that S. Austin came with a siluer Crosse and Image of our Lord and Sauiour painted in a table singing Litanies And that in Canterburie they accustomed to pray say Masse preach and baptize in S. Martins Church And that S. Greg. sent to Austin a Pal which saith he was the ornament of an Archbishop And that Masse and Letanie was at that tyme in France Again that Lawrence with his fellow Bishops wrote letters to the Britons to conform them in the Vnitie of the Roman faith Item Mellitus solemnizing Masse distributed c. Now what Masse it was that Romish Priests Romish Monkes Romish Legats as Bilson and Abbots call them sayde I leaue to euery one to iudge And if any body should doubt Fulk Fulk in Hebr. 10. may put him out of doubt For ther he writeth S. Beda sayd that English men in his time vnderstood the holsome sacrifice of Masse auailed to redemption both of body and soule Which Fulk calleth superstitious and vndoubtedly meaneth the Masse And thus much of S. Austins Papistry by his owne deedes both out of Chatholick and Protestant writers CHAP. XVI That Saint Austin was a Roman Catholick prooued by the confession of learned Protestants D. Abbots 1. DOctor Abbots in his late answer to Doct. Bishop pag. 197. calleth S. Austin a black Monk pag. 20. The Italian Monk brought new obseruations from Rome and the English receaued the same pag. 198. A Romish Priest required the British Bishops to be subiect to his Romish authoritie A Romish Archbishop brought in nouelties and superstitions and did contaminat the faith of Christ Mellitus Laurentius Iuel Iustus all of Austins company and condition Iuel Art 3. Diu. 21. It is thought of many that Austin corrupted the Religion that he found here vvith
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
crownes Priests haue shauen crovvnes Beda lib. 5. cap. 22. It behoueth them which being either made by vow Monkes or by profession of the Clergie to binde them selues more strictly with the bridle of continencie for Christs sak to bear in their head by clipping the forme of a crovvne Ibid. All Priests and Religious men had their heads shauen round after the true shape of a crowne But as Bale saith Cent. 14. pag. 194. Tonsura est Romanae Bestiae character Ninthly they erected many Altars in one Church with Martyrs reliques Manie altar Sinono Church vsed lights and other ornaments as Catholicks doe Beda lib. 5. cap. 21. Acca imployed his diligence to gather together out of all places the holy Apostles and Martyrs reliques to the end he might in honor of them build certain Altars aparte by them selues in little Chappell 's made for the same purpose within the precinct and walls of the same Church Morouer he prepared holy vessels lights and other necessaries to the better adorning of the Church of God And lib. 3. cap. 6. They worshiped Reliques Tenthly to omit many more certain Markes of Roman Religion S. Peters supremacie beleued They accounted S. Peter Primat and head of the Apostles Beda lib. 5. c. 22. I desire with all my hart to follow the stepps of Blessed S. Peter head of the Apostles Ibid. They were reduced to the order of S. Peter Primat and head of the Apostles and committed as it were to his Patronage and protection The Pope high B. ouer the vvhole vvorld They accounted the Pope high Bishop ouer the whole world So in plaine termes S. Beda calleth S. Greg. Pope l. 2. c. 1. Accounted the Church of Rome the Catholick and Apostolick Church lib. 3. c. 25. And l. 4. cap. 23. Going to Rome counted a thing of great vertue and deuotion And l. 3. c. 25. Held without all controuersie that these vvords vpon this Rock I vvill build my Church vvere principally spoken vnto Peter and that vnto him the keies of the Kingdome of heauen were giuen And the Bishops being depriued of their Bishopricks both by the King and by other Bishops appealed to Rome Beda lib. 5. cap. 20. Appeal◠from the Bishop◠and king to the Pope VVilfrid the vertuous Bishop of York appealing to the See Apostolick for his cause and by that ful authoritie absolued c. Item Fiue yeares after he was accused of King Alfrid and many other Bishops and depriued of his Bishoprick wherin vpon repairing again to Rome and obtayning licence to plead his owne defence before his accusers Pope Iohn and many Bishops sitting in Iugdment It was by their Definitiue Sentence concluded that in some parte his accusers had falsly forged surmises The Pope wrote to the Kings of England requiring them to see him restored Protestāts confesse the Rom. faith of our primitiue Church Fox And thus much out of Catholick writers now let vs see what Protestants write of the faith of our Primitiue church 2. Fox in his protestation before his Acts. After the coming of Austin and his fellowes from Rome Christian faith began to enter and spring among the Saxons after a certain Romish sorte Acts. pag. 154. Good vvorks done for clensing from sin The causes why solenm Monasteries were first founded in England by Kinges Queenes and Kings daughters and rich Consuls are these pro remedio animae meae c. For remedy of my soule for remission of my sinnes Foundation of Protestancie vnknovvne to our primitiue Church for the safty of my Kingdoms and people which are vnder my gouernment In honor of the most glorious Virgin Whervpon afterward pag. 170. he concludeth that the doctrine of Iustification by onely faith which pag. 840. he calleth the foundation of their Church was then vnknown Bale Bale Cent. 1. cap. 72. saith English men after Austin did dedicat their Churches to dead Saints Our first Christian K. a perfect Papist And cap. 73. King Ethelbert receaued the Roman Rites and doctrine with all the imposture and Cent. 14. cap. 54. saith that the two Hewalds who were the first English martyrs passi sunt pro Papismo papistici Martyres Our first Martyrs suffer for Papistrie Bilson Papistical Martyrs suffered for Papistrie Bilson of Obed pag. 321. The Saxons were soone entreated to receaue the Bishop of Rome for their Patriarch Stovv Stow pag. 77. citeth this Charter of King Ethelbert King Ethelbert by inspiration of God gaue to Bishop Mellit for remedie of his soule the Land which is called Tillingham for the Monastery of S. Paul which kind of giuing goods is quite opposit to Protestancie Honor of S. Peter counted signe of Christianitie Reinolds as yow may see more hereafter And pag. 78. saith King Sebert to shew him selfe a Christian built a Church in honor of S. Peter Reinolds Confer pag. 12. This imagination of the key and Porter and opinion of power to shut and open committed to Peter onely ouer all the Church as it includeth also the Apostles King Oswie conceaued Keys giuen onely to Peter and all his Clergie did agree vnto it And of S. Beda the principal Doctor of our Primitiue Church Osiander Osiander Epit. Cent. 7. pag. 331. saith thus He was wrapped in all the Popish errors and articles in which we disagree this day from the Pope S. Beda a perfect Papist Wherby we may see how perfect a Papist S. Austin was Fulk in Hebr. 10. Fulk Beda liued in a superstitious time yet liued he 80. yeares after S. Austin long after Antichrist did shew him self Beda sayd that men vnderstod that the helthful sacrifice of masse auailed to the redemption of the body and soule euerlasting And in 1. Pet. 3. Beda was caryed away with the errors and corruptions of his tyme. And thus I hope I haue sufficiently proued the Roman Catholick faith of our first Apostle S. Austin by the faith of his maister S. Greg. by his owne deedes and doctrine by Confession of Protestants and finally by the doctrine of our Primitiue Church which he founded and how it was that Christian Religion which was first founded in our Nation and our English Ancestors imbraced when they forsooke Paganisme Now it remaineth to shew that the same Religion hath continewed also constantly vnto this late lamentable reuolt to Protestancy in all our Nation both in the Clergie and Laitie which I will declare in all the Archbishops of Canterburie who were the cheefe of the one order and in the Kings who were heads of the other And by the way I will name in euery Kings time some of the notable men who successiuely haue confirmed it by their holy life and miracles CHAP. XVIII That all the Archbishops of Canterburie from S. Austin to our tyme were Roman Catholicks proued by generall reasons 1. FIrst because there is no mention or memorie in any Chronicle of England No record that anie Archb
Astronomy and Algorisme Beda and so brought them vp in the tongues as some of them yet liuing can speake Latin and Greeke as wel as English Nether vvas there since Englishe men came to Britanie any time more happie than that For England had most valiant Christian Princes the people vvere vvholly bent to the ioyful tidings of heauen and there vvanted no cunning and expert Maisters to instruct them in the scriptures Thus S. Beda of Saint Theodore his great learning Pope Agatho who than liued so highly esteemed his wonderful learning that he deferred the calling of the sixt generall Councel for his coming In ep apud Malmsb lib. 1. Pont Malmesb. pag. 196. and lib. 1. Reg. pag. 11. saith of him and S. Adrian that they had learnt throughly all good learning and made this Iland a dwelling place of Philosophie Godvvin Godwin saith He was wel seene in all good learning that England neuer had so happy dayes nor so many learned men as vnder him England neuer so learned or so happie as in Saint Theodors time And a little after Amongst a great number of others ther were of his breeding Beda Iohn of Beuerley Albinus and Tobias all excellent and very famous men He founded saith he a schoole or vniuersitie at Greclaed And as Caius addeth lib. 1. antique Cantab an other in Canterburie Bale Bâ—le Cent. 13. cap. 6. giueth this testimony of his excellent learning He was accounted inferior to no Romish Monke of his time for ether diuine or human learning either Latin or Greck tongue He brought hither all artes of calculating Counting Versifying singing arguing c. He taught Latin and Greeke Saint Theodor his great vertue Beda Thus both Catholicks and Protestants admire this great Archbishops learning S. Beda lib. 5. cap. 8. thus witnesseth that he was worthie of perpetual remembrance for his singuler vertues And addeth this of him and his Precessors Of whome with the rest of his Predecessors equal both in dignitie and degree it may be truly verified that their names shall liue in glorie from generation to generation time out of minde For the Church of England for the time he was Archbishop receaued so much comfort and increase in spiritual matters as they could neuer before nor after Florent Florent Chron An 690 calâ—eth him Archbishop of blessed memorie Capgraue Capgraue in his life saith In his time England shined with great aboundance of Saints like most bright starres S. Theodor his Cathol faith 7. But as for his Roman Religion that is so manifest as all Protestants confesse it Bale Cent. 13. cap. 6. saith It is manifest that he came with the Character of the great Beast Bale so Bale commonly termeth the Pope He gaue the vayle to Votaries in diuers places for seruice of Popish Religion and finished many things which serued to further the kingdome of Antichrist And Cent. 1. cap. 80. In the yeare 666. the Papists Masse began to be made Latin Item Pope Vitalian who sent Saint Theodor made all things to be done in Latin in the Christian Churches as in howers in stations in Masses and Prayers And pag. 71. Vitalian sent the Monkes Theodore and Adrian into England that they might confirme in the popish faith those that wauered Perfect Papistrie of EnglaÌ„d in S. Thedor his time and that they might signe his beleeuers with the Character of Antichrist So this heretick termeth Christs Vicar He apointed Latin houres Latin songes Masses Ceremonies Masses Idolatries and Prosession in Churches in Latin apointed shauings commanded annoyntings c. And Cent. 13. cap. 7. Theodore apointed many things in a Councel for setting vp of Purgatorie Fulke Apoc 13. Fulk Composition of the latin seruice by Pope Vitalian to be obserued in all regions subiect to the Romish Tyrany Fox lib. 2. pag. 124. Fox Theodore was sent into England by Vitalian the Pope and vvith him diuers other Monkes to set vp here in England Latin seruice Masses Ceremonies Letanies vvith such other Romish VVare pag. Saint Theodor a confessed Papist and all follovved him 125. He addeth that Theodore vvas present at the sixt generall Councel vnder Agatho vvhere marriage vvas forbidden to the Latin Priests Who wel remenbreth this and marketh also that S. Beda lib. 4. cap. 2. writeth Priests forbidden mariage that Theodore visited all the Contry ouer whersoeuer any English people dvvelled for all men did receaue him gladly and heare him He did teach the right vvay and path of good liuing Vnto him all the vvhole Church of the English Nation did consent to subiect themselues All Engl. gladly receaued S. Theodor. Wherto Godwin addeth that all the Britishe Bishops and generally all Britanie yeelded him obedience Godvvin and vnder him conformed themselues in all things vnto the rule and disciplin of the Church of Rome Note Who I say marketh this will neuer doubt but all England was at that time perfect Roman Catholicks Besids that as S. Beda recordeth lib. 4. cap. 18. Pope Agatho sent hither a Nuntio to examine the faith of the English Church English faith approued of the Pope WhervpoÌ„ Theodore called a Councel and sending a Copie of their faith to Rome it was receaued most gladly of the Pope So that S. Theodore and our English Church in his time were all of one faith with the Pope Brithwald Archbishop VIII 8. THe eighth Archb. of Canterburie was Brithwald who was elected saith Beda lib. 5. cap. 9. An. 692. and consecrated the next yeare by Godwin Archbishop of France He sate saith Beda lib. 5. cap. vlt. 37. yeares 6 months and dyed An. 731. Beda cap. 9 cit saith He was a man doubtles wel trauailed in the knowledg of holy scripture The learning of Archb Brithvvald and very skilful in Ecclesiastical and Monastical orders censures and discipline The same saith Florent Chron. An. 692. and Marian Ibid. Godwin in his life saith He was very wel learned in Diuinity and other wise Pope Sergius who gaue his Pal testifieth in his epist in malmsb lib. 1. Pont. pag. 210. His vertue that Brithwald got not his Bishoprick fastu aut tumore sed mente subnixa humili. Bale Cent. 1. cap. 99. saith he was a fine yong man borne to great matters and got great fame of vertue and learning c His Roman Religion appeareth both by that Bale Godwin and others say he was an Abbot His Rom. Religion And as Bale writeth l. cit Images honored in EnglaÌ„d An. 71â— liued an Ermit from his youth And held a Councel in London An. 712. in which according to the decree of Pope Constantine he appointed Images of dead Saints to be honored and Masses to be said before them Item How much saith Bale this man profited Papistrie Geruasius declareth in his Catalog And cap. 94. About the yeare 714. vnder Archbishop Brithwald ther was a Synod at London for confirmation of
An. Archb. Dean learned and vvise 1502. He was saith Godwin in Bishops of Salsburie Doctor of Diuinitie a wise and industrious man His Rom. Religion And of his Roman religion none can make doubt for he was an Abbot chosen by the Monks had his Pal from the Pope and tooke his oath of fidelitie to the Pope set downe before c. as yow may see in Godwin VVilliam VVarham Archbishop LXVI 36. THe 67. Archbishop was William Warham an The vvisdom and learning of Archb. vvarham 1504. and deceassed an 1532. He was as Godwin writeth Doctor of lavv and greatly commended for his wisdom by King Henrie 7. That he was a Roman Catholick is manifest His Rom. religion For as Godwin writeth he said masse and was chosen by Queene Catherin for one of her Aduocats to defend her mariage with King Henrie 8. which was contracted by the Popes Dispensation And vndoubtedly when he receaued his Pal he tooke the forsaid oath of fidelitie to the Pope Thomas Cranmer Archbishop LXVIII 37. THe 68. Archb. but first forsaker of S. Austin and his Predecessors faith was Thomas Cranmer in the year 1533. and put to death 1556. He was not chosen for any deserts but being Chaplin to Anne Bullen and known to desire her preferment and to further King Henries lusts was by him first sent in Embassie about the diuorce as yow may see in Fox pag. 1689. and after nominated to this dignitie VVhâ— Cranmer vvas made Archb. to the end that if the Pope refused to pronounce sentence of diuorce betweene him and Queene Catherin Cranmer might do it He was so carnal and so womanish His carnalitie as his own mother would often say she euer thought women would be his vndoing Wherin she was nothing deceaued For as Godwin confesseth He being yet very yong left his fellswship in Iesus Colledg in Cambridg for loue of a woman whome he maried And after being Archb. in his return from Rome he brought with him a Duchwoman to whome saith Fox pag. 1037. it is supposed he was married whome all King Henries time he carried vp and downe with him in a Trunck and in King Edwards tyme married her He was also trecherous to his Prince For abbeit he had receaned so great fauors of King Henrie 8. and was by him His treacherie to his Prince apointed one of the Executors of his will yet streight after his death he agreed to the breaking of it And after King Edwards death wrought all he could to the aduancing of Queene Iane vtter excluding from the crowne of King Henries lawful daughter and his right Prince Queene Marie and first subscribed to the disenheriting of Queene Marie His rebellion and to that rebellious letter which he and his accomplices sent to Queene Marie Fox pag. 1698. And Fox to his euerlasting confusion hath set downe in his Acts pag. 1299. edit 1596. and maruel it were if one who thus forsooke God and his Prince should not also forsake his Predecessors faith Cranmer forsoke God and his prince If he who had thus lost as Saint Paul speaketh a good conscience should not also make ship wrack of his faith Hovv long a Rom. Cathol For first he was a Roman Catholick and so continewed from his childhood til he was Archbishop and a while after At his first going to the Pope was by him made his Penitentiarie as Fox hath edit 1596. pag. 1690. went to Rome for his Pal and there tooke the vsual oath of fidelitie to the Pope But in the next yeare after to wit in the yeare 1534. When king Henrie by Parliament procured him self to be tearmed head of the Church he also forsooke the Pope in that point yet in all other agreed with him as the king did and both by words and deedes persecuted the Protestants Song Masse solemly in King Edvvard 6. time as you may see in Fox in Lamberts death and others And after King Henries death vnder king Edward songe Masse with great maiestie for the king of France his soule assisted with 8. Bishops as writeth Stow Chron. Inconstant euen in heresie pag. 1547. yet after he fel to Lutheranism and set out a Cathechisme wherin with Luther he taught the real presence of Christ in the blessed Sacrament Sliedan lib. 26. An. 1555. But staying not long there from thence turned with the Duke of Somer In his recantation in fox pag. 1710. He taketh god to vvitnes he recanted of his ovvne minde and for conscience sake and yet soone after recalled his retantation Cranmet condemned for rebellion and herefir Sleidan l. 25. f. 429. The miserable end of the Archb that first forfooke S. Austins faith The great nobilitie rare learning and vertue of card Pole to Zuinglianisme and published an other Cathechisme which denyed the real presence After all this vnder Queene Marie for hope of life recanted all his heresies and both by tongue and penne professed the Roman Catholick faith But perceauing that he should die choosing rather to die in account of Protestants a martyr than in iudgment of both them and vs a malefactor he finally ended his life in Zuinglianisme being both condemned for Heresie against God and for rebellion against his Prince as Fox confesseth pag. 1698. Edit 1596. And so as his faith had bene far different for a time from his Prededessors so was his end ignominious and far from the glorie of their happie departures Reginald Poole Archb. LXIX 30. THe 69. and last Catholich Archb. hithertho was Reginald Poole consecrated an 1555. and departed this life an 1558. the same yeare and day that Queen Marie died He was sonne to Syr Richard Pool Cosin german to King Henrie 8. and of Margaret Countesse of Salsburie Daughter of George Duke of Clarence and brother of King Edward 4. He was a man saith Godwin of manifold and excellent partes not onely very learned which is better known than it neede many wordes but also of such modestie in behauiour and integritie of life and conuersation as he was of all men both loued and reuerenced And beyond seas he was so famous that without all seeking of his he was first made Cardinal after Legat to the Councel of Trent and twise elected Pope Card. Poole might haue bene Pope Ridley highly commended Card. Pool His Rom. Religion to which supreme dignitie wanted nothing but his owne consent He was by the confession of Ridley in Fox Edit 1596. pag. 1595. a man worthy of all humilitye reuerence and honor and indued with manifould graces of learning and vertue As for his Roman religion it might seeme needles to proue it if Doctor Bukley and some other Ministers were not ashamed to challeng him for a Protestant whose impudencie I will refel with the testimonie of their owne Authors For Godwin saith in King Henries time he dealt by letters to his frends to exhort them from all conformitie to reformation and being
King Ethelbert also Pro animae suae remedio c for the good of his soule gaue to Mellit Bishop the land called Tillingham out of Stow Chron. pag. 77. And so of the rest Our first Christian K. gaue land to Churches for help of his soule Again Fox pag. 154. The causes why solemn Monasteries were first founded by Kings Queenes Kings daughters and rich Consuls are these Pro remedio animae meae pro remissione peccatorum meorum pro redemptione peccatorum meorum pro salute Regnorum meorum quique subiacent regimini populorum in honorem gloriosae virginis For the redemption of my soul for the redeeming of my sinnes and for the saftie of my Kingdoms and people subiect to my gouernment to the honor of the glorious Virgin And therfor by D. Abbots his verdict and by euident inference our auncient Princes wanted the sunne of Protestants righteousnes 10 10. And lastly I proue it by the plain confession of Protest For Fox Acts. pag. 132. saith our first Christian Kings were deuout to Church men espetially to the Church of Rome Which was in the opinion of Protestāts Our Kings deuour to the P. vvhen he vvas in opinion of Protestants Antichrist when the Pope was known Antichrist That is in Boniface 3. time and since Bale Cent. 1. cap 73 saith of king Ethelbert our first Christian king that He receaued the doctrin of the Roman Religion with all the imposture therof and died the 21. yeare of his receaued Papistrie Could he speake more plainly And Cent. 13. cap. 5 Felix saith he conuerted the East parte of England to Papistrie A Plaine confessiō of Protestants that our nation vvas first conuerted to papistrie And Ibid cap. 4. he saith that Birin vnder colour of the Gospel taught the VVest saxons Papisticam fidem Papistical faith The same confesse diuers other Protestants as hath bene shewed before when we proued that S. Greg. and S. Austin were by the confession of Protestants plain Rom. Catholicks 4. To all these particuler proofes I ad a general one vz the English names which our ancient Kings and people gaue to their seruice and their Pastors See in Ingulph hovv antient Knights vvere vvont to goe to confession before they vvere knighted also their Churches Tombs and Epitaphes and finally all their ancient Monuments do testifie and proclame their Catholick Roman religion For their seruice of God they called Masse Nether can it be shewed that euer they called it other wise and of it haue they tearmed the cheefe feasts of the yeare as Christmasse Candlemasse Michelmas Name of Masse Martin masse As likwise they haue tearmed Shreuetide of their Shreiuing and confessing them selues before they began their lent Fast Palmesonday of the Palmes which they caried on that day as Catholicks at this day doe Ember dayes of the Catholick fast of Quator tēpora corruptly pronouncing the last word of Priests Their cheefe Doers of their seruice they termed Priestes That is as Protest confesse Sacrificers and therfor their ministers abhor the name Reinold conf pag. 466 467. Their cheefe Churches they built in forme of a Crosse The cheefe Altar therin on high and toward the East Forme of Churches and diuers Altars in little Chappell 's about erected therin a Roodloft with the Roode or Crosse of Christ vppon it adorned their Chappell 's euen the very glasse windowes with Pictures In like sort they buried their dead with Crosses as was seene on the tombe of King Arthur Buriall of dead and their Bishops with Chalices as in the Tombe of S. Birin and vsually on the Epitaphs desire men to pray for the soule of the dead Epitaphs And where I pray yow was the Protestant Communion when our first Christian Ancestors termed their cheefe seruice of God Masse and therof named their principall feasts in the yeare where were their Ministers when they termed their Pastors Priests and sacrificers Wher were their Churches when all the Cathedrall Churches were built in forme of a Crosse with one high Altar and diuers little Altars in the Church about where were they them selues when our Ancestors euen dead did by Crosses wher with they were buried and the Epitaphs of their Tombes professe the Roman Catholick religion CHAP. XXII Certayne obiections of Ministers that our auncient Kings were not Romane Catholiques disproued 1. ALbeit euery one of iudgment will easely see that what can be obiected against this so cleare D. Doue of Recusancie vvil haue Bellarm to be a Protest or no perfect Catholik and by the Aduersaries confessed truth is but cauils which want not against almost the euidenst truth that is yet for satisfaction of all sorts of people we wil propose what D. Abbots in his Answer to D. Bishops epistle pag. 199. lately hath collected for proofe that our ancient Kings were Protestants or at least not perfect obiec ∣ tion 1 Roman Catholicks First he saith that our antient Kings had the supremacie in causes Ecclesiasticall Ansvver This is euidently false by what hath bene said in the 5. 6. and 7. proofe of the former Chapter To which I add that as it shal be shewed herafter King Edward 3. whome Protestants account to make most for them professed it to be a sauor of heresie to deny the Popes supremacie in causes ecclesiasticall 2. Abbots saith that the kings founded Bishopricks and inuested them at their obiec ∣ tion 2 pleasur as did Edward Confessor the Bishoprick of Exester Ansvver That in S. Austins time or long after the King founded Bishopricks and inuested Bishops is apparantly false For it is euident in Beda lib. 1. cap. 29. That S. Greg. at his owne pleasure apointed two Archbishopricks vnder each of them twelue Bishopricks to be erected in England And lib. 2. cap. 4. That S. Austin by his authoritie founded the Archbishoprick of Canterburie and the Bishopricks of London and Rochester Our ancient Kings tooke not vpon them to erect Bishopriks and that the King then did onely build them Churches indow the Bishopricks with lands and giue them saith Beda lib. 1. cap. 28. Possessions necessarie for their maintenance And aboue 800. yeares agoe when King Offa would alter the Bishoprik of Lichfeild in to an Archbishoprick K Ethelbert he took not vpon him to doe it by his owne authoritie or of the Bishops of his realm K. Offa. but procured Pope Adrian to send two legats for that purpose Malmsb. lib. 1. Reg. cap. 4. K Edvvard Sen. And 700. yeares agoe mhen King Edward Senior erected fiue Bishopricks in the West Contrie it was done by the expresse commandement of Pope Formosus Malmsb. 2. Reg. cap. 5. K VVilli◠Conq. And about 500. yeares agoe when King William Conqueror would haue some English Bishops deposed and Bishopricks translated from litle Tounes to greater Citties he procured Pope Alexander 2. to send a Legat hither to doe it Malmsb. 1. Pont. But yet we grāt
Monke as Fox writeth lib. 2. pag. 3. and pag. 129. and others Besides of this King Offa Stow writeth pag. 89. that he caused the reliques of S. Alban to be taken vp and put in a Shrine Malmsb. 2. Reg. cap. 4. and adorned with gould and pretious stones and builded there a Prinely Monasterie His Charter saith he is dated An. 793. with the witnesse of him selfe his sonne Egferd 9. Kings 15. Bishops 10. Dukes c. By which we may clearly perceaue the Roman faith of all our Nation then Westmon also An. 794. Telleth how King Offa with the counsell of his Bishops sent to the Pope to haue priuiledges for that Monasterie Pope confirmeth our Kings Charters and the Pope answered that he should grante what he thought conuenient Et nos saith the Pope And we by our priuiledg will confirme our originall And as Paris hath An. 794. Manie Princes became monks He excepted it from all iurisdiction of Bishop or Archbishop subiected it immediatly to the See of Rome His diebus saith Bale Cent. 2. cap 15. In these dayes many Princes in England with shauing tooke vpon them the profession of Monks In this Kings time An. 793. was the Innocent and holy King Ethelbert of East-England slaine S. Ethelbert K. Ethelrida his spouse an Anchoresse Malmsb. in Fastis 1. Reg. cap. 5. Florent Chron. Stow pag 74. Fox Acts. pag. 129. And Etheltida his espouse daughter of King Offa made her selfe an Ancoresse or recluse ex Ingulph In this tyme also was found the body of S. VVithburg daughter of King Anna after 55. yeares buriall ex Florent An. 798. S. Fremund K. In his tyme also liued S. Fremund King and sonne to King Offa Vir saith Cambd. in Brit. pag. 500. magni nominis A man of a worthy name and singuler pietie towards God was canonized for a Saint And Rictrith iamdudum Regina tunc Abbattissa obijt Q Rictrith Nonne Rictrith somtime a Queene then Abbesse dyed Houed An. 786. And An. 799. died Osbald then Abbot K. Osbald Monke Saints but once King of Northumberland Houed Ibid. In this time also died S. Lull Archbishop of Mentz whome not onely Malmsb. lib. 1. Reg. cap. 4. but Bale also Cent. 13. cap. 56. commendeth saying he was homo tum eruditionis c. A man of approoued learning and sanctitie and gaue him selfe as an example of vertue to the Gentills that had any inclination to the Christian faith And yet was he scoller and successor to Saint Boniface that famous Papist Ibid. cap. 57. Bale calleth Saint Burchard his fellowe Virum pium ac religiosum a godly and religious man And cap. 70. he saith that S. Wilhad Archb. of Brome and fellow laborer with them Martirij desiderio pro Rom. Ecclesia flagrabat Burnt with desire of Martirdome for the Church of Rome English desire to die for the Church of Rome In his time also liued that great Clerck Alcuin Confessor to Charles the Great of whome ynough hath bene sayd before 18. Thus thou seest Christian Reader how clearly the Catholick Roman religion hath bene deduced through all those our first Christian Kings for the space of the first 200. yeares after our conuersion from Paganisme to Christianity The effects of Catholike religiō in our nation in 200. years And what notable contempt of the world and holines of life it bred in that time in our Kings Queenes Princes Ten Kings Saints in 200 yaers Clergy and Commons in so much that ten of those Kings that then were are now accounted Saints To wit Ethelbert Fourtene Kings Monks or Pilgrims Edwin Oswald Oswi Sebbi Sigebert another Sigebert Richard Ethelbrit Fremund And fourteene of them forsaking their Kindomes either became Monks or went on Pilgrimages to Rome namely Kinegilsus Centwin Cedwall Ina Sebby Offa VVho vvold not aduenture his soule sooner vvith thes holie Kings Queens and Princes than vvith one boye and a VVomā Princes Cōfessors See marcellin in vit Simbert Princes martyrs Sigebert Ethelred Coenred another Offa Cealwolph Eadbert Kenred Osbald to whome I may adde Oswin preuented by death And 13. Queenes nonnes to wit Bathildis Ethelreda Sexburg kineswith espouse to King Offa Eadburg Eua Emenild Edelburg Ethelburg Canfled Cuthburg VVerburg Erigedida Rictirth to whome I may add Heseswid mother to King Adolph Besides many Kings sonnes as Sighord VVillibald VVinnibald Merefin Adelbert and many more whose names we know not And many Princes Martyrs as Ruffin VVulfhale Elbert Egbrigh and one Confessor S. Pumold And many Kings and Queenes daughters that became nonnes as Edelburg Eartongath Sedrido VVithburg Kings daughters Mildred Milhith VValburg Etheldrida 19. Could such admirable contempt of the world spring from the Diuels religion or rather from his who in our baptisme bindeth vs to renounce the world and pomps therof Can grapes spring of thorns Could so great vertue and holines of life rise from the Diuel the vtter enemy of vertue or rather from God from whome as S. Iames saith commeth all goodnes Can Protestants imagin that God reuealed his truth to them and hid it from so great Saints and seruants of his as those were Did God hide his truth from those vertuous princes and reueal it to a boy and a vvoman who sought it so diligently folowed it so earnestly and as S. Iames speaketh by their workes haue shewed their faith and yet notwithstāding perished euerlastinglie as no doubt must needes be both thought and said if Protestants religion be the only truth of Christ and Christs truth the only way as no doubt it is to saluation No hope of saluation to our Ancestors if the Cath. faith be not the faith of Christ And therfore how soeuer some Ministers say that they will not iudge their Forfathers they cannot but thinke that these holy Princes and their people are damned which they are a shamed to say or that there are diuers wayes to heauen which is right Atheisme or rather Antichristianisme For if ther be any other way to heauen than that which Christ taught we make Christ a lyar But let them thinck as they list I hope all men that are carefull of their saluation and withall consider that as ther is but one God and one Christ so ther is but one baptisme and one faith to wit the Catholick which who keepeth not intirely shall perish euerlastingly will both thinck and say Moriatur anima mea morte iustorum Athan. in Symbolo fiant nouissima mea horum similia Let my soule die the death of the iust and let my end belike to these men And now let vs goe from the Kings of a part of England to the Monarchs of the whole CHAP. XXIIII That all the Kings of England from the Monarchy to the Conquest vvere Roman Catholicks proued in particuler King Egbert XIII 1. THe thirtenth Christian King of the west-Saxons and first that reduced England to a Monarchy was King
Egbert who began his reign An. 800. reigned 37. yeares died An. 837. He was saith Malmsb. lib. 1. Reg. cap. 2. worthely to be preferred before all Kings The vvorthines of K. Egbert 1 Monarch of EnglaÌ„d And lib. 2. cap. 1. Regis Inae abnepos King Ina his great grandchild by his brother Inegilse suldued the mindes of his subiects by clemencie and meeknes and left his sonne great occasions of commendations Houed hist pag. 407. saith he was Vir strenuissimus ac Potens most stout and puissant And as all our English Cronicles testifie in his time subdued all the rest of our English Kings Hunting l. 4. VVallos vicit sabdued the VVelchmen Florent An. 836. Danos fugat Put to flight the Danes The Roman Catholick religioÌ„ of this victorious Prince is euideÌ„t His Rom. Religion First because he suffered his sonne and heir Ethelwolph to be a Monke and subdeacon as both Catholicks and ProtestaÌ„ts affirme Godwin in the Bishops of Winchester saith it is certain Wherby saith Bale Cent. 2. cap 20. He became the Popes Creature by both professions Secondly because he committed his said sonne Ethelwolf to S. Swithin to be taught as testifieth Florent An. 827. Gotzelin and Godwin in vit Swithini Surius tom 4. And as addeth Gotzelin inter precipuos amicos numerauit reconed him in number of his especiall freinds Now this Swithin was a Roman Catholick For as Bale l. cit granteth he was a Monke and as Malmsb. lib. 2. Pont Gotzelin l. cit Westmon An. 862. and others report wrought miracles by the signe of the Crosse is canonised by the Papists for a Saint Thirdly because K. Kenulf who in his time was King of midlengland as Malmsb. saith lib. 1. Reg. Nulli ante se Regi Nothing inferior in power and religion to any King before him and whose praises shal be aduanced on high so long as there is found any indifferent iudg in England writing with all his Bish and nobilitie to Pope Leo beginneth his letter thus Domino beatissimo To my most holy Lord and wel beloued Lord Leo the Roman Bishop of the holy Apostolick See Kenulf by the grace of God King of Merchland with the Bishops Dukes all Degrees of honor within our DominioÌ„s with health of most sincere affection in Christ Infra The sublmity of the See of Rome is our helth The prosperitie of Rome the ioy of England the prosperitie therof our coÌ„tinuall ioy Because whence yow haue your Apostolicall dignitie thence had we the knowledge of the true faith VVherfor I thinck it fit that the eare of our obedience be humbly inclined vnto your holy commaÌ„dements with our whole forces to fulfill what shal be thought coÌ„uenieÌ„t by your holines to performe But now I Kenulf by the grace of God K. humbly beseech your ExcelleÌ„cie to receaue me in quiet peace into your holines lap whome no meanes of merits do support let the large abouÌ„daÌ„ce of your blessing enrich for the gouermeÌ„t of his people that almightie God by your intercessioÌ„ may together with me encorage the Nation against the inuasion of forren foes which your Apostolical authoritie hath imbued with the rudemeÌ„ts of the Christian faith Rome taught England the faith All K. Kenulphs Predecessors had the popes blessing This blessing haue all the Kings who swayed the Mercian scepter deserued to obtaine at your Predecessors hands this same do I in humble maÌ„ner request desire to obtain of yow most holy Father first by way of adoptioÌ„ to receaue me as your child as I loue yow in the persoÌ„ of a Father shall embrace yow with the whole force of obedience Againe he saith Excellentiae vestrae VVe in most humble manner beseech your Excellencie to whome the key of wisdome is giuen by God Again VVith great humility also affectioÌ„ we haue writteÌ„ these to yow most holy Pope Our K. and Peers vvrite vvith great humilitie to the Pope beseeching in most earnest wise your ClemeÌ„cie kindly iustly to answer these things vvhich vve haue bene vrged to propound VVe send yovv here as a smale token of my louing minde that is 120. Mancuzes vvith letters requesting yovv to accept therof in good part vouchsafe to bestovv your blessing vpon vs. And the Pope answering him saith â—hat this K. professed to be willing to lose his life for him acknowledged saith the Pope that Nostris Apostolicis c. That no Christian presumeth to goe against our Apostolicall Decrees Yea Fox p. 132. speaking of this K. the others before him saith They wanted the knowledg doctrin in Christ especially in the Article of free iustification in faith Which p. 840. he termeth the foundation of the Church and all Christianitie and therfor saith he they ran the vvrong vvay And so concludeth that Protestants truth was hidden to our forancestors In which I verily beleeue him King Ethelwolph XIIII 2. THe 14. Christian King was Ethelwolph sonne to the forsaid King Egbert who began his reign An. 837. and reigned 20. yeares and od monethes He was saith Malmsb. lib. 2. cap. 2. by nature gentil and more desirous of peace than of war Vertues and valour of K. Ethelvvolph And yet saith Malmsb. l. cit Danos non semel per se suos Duces contudit The Danes he ouercame more than once by him selfe and his Generalls And besides other victories at Okley in Surey slew so many Danes saith Floren and westmon An. 851. Houed pag. 413. and others as neuer was heard in one Realme and at one time nether before nor after His Roman religion is most notorious His Rom. Religion First by that which hath bene said in the life of his Father Secondly because he procured a dispensation of the Pope becausâ— he had byn a Monke and subdeacon that he might marry which Pope Malmsb. 1. Pont. saith was Leo 3. Bale Centur. 2 cap 20. saith was Gregor 4. others say Leo 4. Thirdly he first sent his sonne Alfred to Rome to be instructed saith Westmon An. 854. of the Pope in manners and religion Kings sonne sent to be instructed of the Pope And after went himselfe and staied at Rome a yeare and ther as all Catholicke and Protestant Cronicles confesse bound all England to pay the Peter pence Ethelvv lib. 3. cap. 3 Stovv pag. 89 Coper An. 852. Houeden pag. 415. Huntingt lib. 5 Ingulp pag. 862. VVestmon An â—57 VVhat maÌ„â—uâ—a is And as Bale pag. 116. speaketh Prouinciam suam c. He made his Countrey tributarie to the Roman Synagog so sayth he was all England made subiect to the Roman Beast Besides this he appointed euery yeare 300. Mancuzes which were as Caius saith lib. 2. de antiq cantab. pag. 287. thirty pence a peece to be sent to Rome wherof one hundred should buy oile for light in S. Peters Church and one hundred for the same vse in S. Pauls and one hundred should be
and made 8. The religion of K. Edgar Kings to row him in a boate he setting at the sterne guiding it The RomaÌ„ religioÌ„ of this renowned K. is manifest For Fox l. cit Ingulph pag. 885. saith He was a great Patron of Monkish religion builded as some say as many Monasteries as there be sondays in the yeare or as Edner reporteth 48. pag. 156. Edgar was seduced by Dunstan who was drowned in all superstition and did seuen yeares penance at Dunstans apointment And pag. 161. and 169. reciteth an oration in King Edgar which also is in Stow pag. 111. wherin the King speaketh thus to the Clergy It belongeth to me to rule the lay people It belongeth to me to prouide necessarie things to the Ministers of the Church to the flock of Monkes Behould how he distinguisheth betwene gouerning lay people and prouiding for clergie Item he complaineth there that Priests crownes are not broade nor lay people and prouiding for clergie Item he complaineth there That Priests crownes are not broade nor their rownding conuenient and that they came not deuoutly to Masse CoÌ„staÌ„tins svvord in the Kings hand S. Peters in the Bishops hands and saith to the Bishops I haue Constantins sworde and yee haue Peters sword in your hands let vs ioine right hands let vs cuple svvord to svvord that the Leapers may be cast out of the Temple Touching which oration Fox noteth the religious zeale and deuotion of Kings and the blind saith he ignorance and superstition of that time in both estates Ecclesiasticall and ciuil in esteeming Christs religion cheefly to consist in giuing to Churches and maintaining of Monkery wherin it appeareth saith he how ignorant that time was of the true doctrin of Christs faith K. Edgars time knevv not the ProtestaÌ„ts Doctrin And putteth this note in the margent The doctrin of iustification vnknowne Bale Cent. 2. cap. 34. saith Edgarus c. Edgar earnestly seruing the desires of Monkes And by the inchantments of Dunstan Ethelwald and Oswald being made an Image of the Beast did speake onely as they gaue him breath all things then were ruled at their beck Ingul pag. 883. setteth downe his Charter of Peterborowh wherin he calleth S. Peter Superum Ianitorem The porter of heauen and saith he apointeth there a market for diuers good purposes both of temporall and spiritual profits that Gods ministers may be holpen more neare at hand and that the Christian people meeting there amidst worldly affaires may demand Gods help Note whiles by demanding S. Peters protection and by hearing the misterie of Masse according to the faith of eche one the faultes of diuers sinnes may therin be redeemed And again Hanc regiferam libertatem c we haue procured this royal libertie according to the primitiue institution therof to be strenghned from the See of the Apostolicke Roman Church by the author him selfe of this writing most reuerend Ethelwald And to this Charter subscribe two Archbishops three Bishops many Abbots Dukes and nobles And Malmsb. l. cit citeth an other Charter of that king granted to Glassenburie which he requested to be confirmed by Pope Iohn 12. which Pope confirmed it saying that he tooke the Monasterie in protectione Romanae Ecclesiae beatorum Apostolorum Petri Pauli In protection of the Roman Church and the blessed Apostles Saint Peter and Paule In this kings tyme liued Saint Merwin saith Florent Saints in this King his tyme. An. 967. whome he made Abbesse of Rumsey and confirmed that Monasterie saith Stow pag. 113. in the presence of all the Nobilitie Also Saint Editha his own daughter who from her infancy was brought vp in a Monasterie and would not refuse that lyfe to enioy the crowne after her brother King Edwards death Also S. Elsted a nonne whose life and miracles yow may read in Capgraue S. Edward Martyr XXV 14. I In the yeare 975. began S. Edward the Martyr saith Malmsb. lib. 2. cap. 9â— sonne to King Edgar The vertues of K. Edvvard martyr and reigned three yeares who did saith he follow the steps of his Eathers religion and yeelde both eare minde to good Councell Inguâ—ph pag. 889. saith he was a simple and most holy yong man following much his Father in maners Cooper An. 975 and Sâ—ow pag 113. say he was in all kinde of honest vertues comparable to his Father Edgar began his souerainty with much modestie and mildnes worthely fauored of all Fox Acts. pag. 159 Authors describe him to be a vertuous and noble Prince much pittifull bountifull to the poore And Caius de Antiq. Cantab Miracles pag. 294. saith he is worthilie tearmed a martyr Cooper An 977. saith after his death God shewed for him many miracles which also testify Malmsb. l. cit Westmon Anno. 979. and others wherby the Reader make perceaue what account he may make of Fox who l. cit calleth them tales His religion His Roman religion is manifest partly by what hath bene said of his Father partly because Fox saith l. cit He was by Dunstans meanes elected and consecrated Which also testify Malmsb. l. cit Florent Anno 975. And because as Fox the same Authors testity he stoode with Saint Dunâ—â—an against Priests Wiues Saints In this Kings time liued three great Saints S. Dunstan S. Ethelwald S. Oswald of whome we will speake in the time of the next King when they died King Egelred XXVI 15. IN the yeare 979. saith Malmsb. lib. 2. cap. 10. succeeded King Egelred sonne to King Edgar and reigned 37. yeares Who as say Florent An. 978. Qualities of K. Egelred Houed p. 427. and Cooper An. 978. was Moribus elegans pulcher vultu decorus aspectu excellently manered of fayer faâ—e and gratious countenance His Roman religion is manifest by what hath bene sayd of hiâ— Father His religion Secondly because his mother built two Monasteries one at Amsbury an other at Whorwel and became a Nonne Cambd. in Brit. pag. 177. 221. 228. and as Malmsb. l. cit saith Corpus silicio c. She wrapt her-bodie in haire cloth In the night layd on the grownd without pillow she toke her sleepe c. Thirdly because in his time liued these notorious Papists S. Dunstan S. Ethelwald and S. Oswald Fourthly because he confirmed the Charter of Euisham Monasterie libertatis priuilegium c. And the priuiledg of the liberty confirming signed it with the signe of the Crosse Cambd. in Brit. pag. 327. Fiftly because he receaued the Legat of Pope Iohn 15. and by him made peace with the Duke of NormaÌ„die Miracles Malmsb. l. cit In this time was S. Edward King and martyrs body found incorrupt An. 979. Houed pag. 407. Then also liued S. Dunstan of whome some thing hath bene sayd in the Archbishops Saints S. Ethelwald Bishop of Winchester who saith Godwin in his life was a great Patron of Monks and no lesse enemy to married Priestes And S.
Fulke They Protestants were often driuen into mountaines and desert places of the Alpes Apenin Hercinia silua and other corners of the world or els dispersed kept close in all regions of Europe Surueler The surueier of the pretended discipline c. 8. in this latter age saith he when after a long darknes it pleased God to restore vnto vs the light of the Gospel c. 4. All priests and people drovvned in Poperie from top to toe Priests of all sortes likewise the people all of theÌ„ together from the top to the toe were drowned in the pudles of Poperie And I pray you who was then a Protestant 3. But how long was this ignorance this darknes this drowning of Priests people in Poperie Fox in his Acts edit 1596. which edition I cite in this booke p. 767. Fox saith From 400. yeares heretofore and more the religion of Christ was wholie burned into Idolatrie And p. 390. About the yeare 1370. all the world saith he was in desperat estate and ignoraÌ„â—e of Gods truth ouershadowed the whole world there seemed in a maÌ„ner to be no one litle spark of pure doctrine left Again in his ProtestatioÌ„ befor his Acts. About the yeare 1215. 1080 Christian faith was exstinguished then the true visible Church began to shrink and keep in for fear And further pag. 138 In the time of King Edgar which was An. 954. and of the ould Monkes superstition began to creep into the Church for ignorance of free iustification by faith And yet further speaking of our Christian Kings from our first Christianitie vnto the yeare 800. he writeth thus pag. 120. How much are we Protestants bound to God for the sinceritie of his truth hidden so long to our Ancestors and opened now to vs. Protestantisme hidden to our Anceitors Ibid. They lacked our faith Thus Fox confesseth that the Protestants truth was hidden and vnknowne here for one thousand yeares almost Nay p. 138. he feareth no to write that Shortly after the time of Christ and his Apostles the Doctrine of Christian Iustification which pag. 770. he accounteth the onely principall origin of our saluation and pag. 767. the foundation of all Christianitie began to be forgotten Bale In like manner Bale an other great Antiquarie Centur. 6. cap. 69. calleth the time of King Richard 2. a darkish age And Centur. 5. cap 85. The age saith he of K. Edward 3. was couered with darknes of extreme ignorance And in King Henrie 3. time as he writeth Centur. 4. cap. 6. Holesome truth perished from earth And vnder K. Henrie 2. as he writeth Cent. 3. c. 14. Mannes life was corrupted vpon earth with Antichristian traditions So that all this time ther was no roome for Protestants on earth And yet further Cent. 1. pag. 69. From the yeare 607. saith he puritie of heauenly doctrin vanished in the Church And p. 65. After Greg. the first puritie of doctrine perished And Cent. 1. c. 74. Protestancie for a thousand yeares onely in Ideots and in holes From Phocas who liued An 602. till the renevving saith he of the Gospel by Luther the doctrine of Christ was for that space amongst Idiots and in lurking holes Doest thou hear Reader in whom and wher this new Gospel was for almost 1000. yeares together Napier Napier also in his Treatise vpon the Reuelat. pag. 145. Euen 1260. years saith he the Pope and his Clergie hathe possessed the outward and visible Church of Christians reigning without any debatable coÌ„tradiction Gods truth saith he p 191. 161. 156 most certainly note the word abiding so long latent invisible Behold this ProtestaÌ„t coÌ„fessing that their truth was inuisible for more than twelue hundred yeares Fulke yea Fulk in his Answer to a Counterfeit Cathol pag. 35. will haue the Church to haue decaied immediatly from the Apostles time And to conclude with Luthers testimonie as I began with it He Galath 1. fol. 27. Luther hath these words VVhen the light of the Gospel after so great darknes begaÌ„ first to appear And Galath 3. fol. 154. Of this difference taught by me betwene the lavv and the Gospel ther is nothing to be fouÌ„d in the books of the MoÌ„kes Canonists Scholemen Luthers doctrin not knovvne to the antient Fathers no nor in the books of the ancient Fathers And Galat. 5. fol. 271. This vvas coÌ„mon in these our daies befor the light truth of the Gospel was reueled 4. Thus you see it euideÌ„t by the coÌ„fession of Luther diuers other ProtestaÌ„ts both domesticall and foraine that their Church their faith religioÌ„ was inuisible and vnknowne to the world before Luther And this inuisibilitie of their Church before Luthers time do all ProtestaÌ„ts mantaine who affirme the calling or sending of Luther Caluin such like to preach to haue bene extraordinarie or onely from God because ether there was no protest church or ministrie of which they could be sent ordinarily or at least none such knowne to them And hervpoÌ„ may any maÌ„ of iudgmeÌ„t gather that indeed their Church religioÌ„ was not at all befor Luther For if it were not visible how came they to knowledg of it Or if as Fox saith in his Protest it was not reported in Histories how know they that it was Can they tell what was in times past without relatioÌ„ of those who theÌ„ liued vnles they pretend some such reuelatioÌ„ as Moyses had to know the CreatioÌ„ of the world Is it not a meere fictioÌ„ or imaginatioÌ„ such as euery new start vp Heretick can auouch Is it not a witles witfull assertioÌ„ to affirme that there hath bene euer such kind of people yet not to be able to name one maÌ„ of theÌ„ one place wher they were one witnes of their being Doth Gods word force vs to such poore miserable yea incredible shifts Or rather is it not wrongly vnderstood when we are compelled to inuent such shamefull shifts or els to confesse that Gods truth and religion was no wher in the world before Luther Iuel Surely to vse euen Iuels words in the like matter Articulo 2. diuision 8. It must needs be a straÌ„ge Church that had nether beginning nor ending no defender no reprouer no mouth to vtter or ear to hear it nor pen to write nor place to rest in Tertullian And we may say to such as Tertullian said to ould Heretiks VVho are you whence are you wheÌ„ came you VVher lurked you so long The meetings of witches though they be brought together by the diuel yet be often times seene Protestants for one thousand yeares more inuisible them Fairies The meetings of Fairies though they be spirits some times are discried And were there ProtestaÌ„ts these thousand yeares yet more inuisible than ether witches or Fairies were ther CoÌ„gregations of them yet nether seene heard or imagined of by the world Surely this kind of Church hath her being as Protest
happie man that God hath accounted me worthy of immortall life and that I am now made partaker of the light of God And againe that he had obtained the true life none but himselfe vnderstood of what happines he was partaker and therefore he hastned and would not delay his going to God Thus Abbots Ansvver To omit that those words God hath accounted me worthie of eternall life are not in Eusebius translated by musculus a Protestant but for them are these iam me aeternam vitam sortitum liquet Is it not I pray the Reader strange that Abbots born last day should know what was Constantins meaning better than Euseb who liued familiarly with him Nay better than all men than liuing to whome Euseb saith cap. 59. that his intent was factum perspicuum made manifest Abbotts taketh vpon him to knovv the meaning of Euseb his vvords letter then him self Or that Abbots should gather Constantins meaning out of Euseb his words betrer than Euseb that wrote them Perhaps ConstaÌ„tin might being a very vertuous Prince especially straight after his baptisme as Euseb saith these words were spoken say with S. Paule nihil mihi conscius sum and therupon account himself happy worthy of eternall life and in spe to haue obtained it yet must he needs adde also with S. Paule nec tameÌ„ in hoc iustificatus sum which might wel make him desire prayer for him both aliue dead If Abbots could proue as he neuer shall that Constantin said as the Protestants do that he did not probably think but certainly know that his soule not soone or late but immediatly after it were out of the body should go to heaâ—eÌ„ as the soules of martiâ—s do he might wel say that CoÌ„staÌ„tin cared not for praiers after death For vpoÌ„ certain knowledg of martyrs happines we pray not for them but should do theÌ„ iniury as S. Austin saith if we did For therby we should shew that we were not fuly assured of their hapines VVe can not praie for them vvhom vve are assured to be in heauen But for them vvhom vve onely hope are there VVhie But with probable knowledg or hopeful truth ether of our owne or others felicitie we may both desire prayers for vs after our death or pray for others dead Because though we hope wel yet we are not fully assured and till we be assured of a thing we may pray for it And this was the case of Constantin and S. Monica when they desired to be prayed for after their death And of S. Austin and S. Ambrose when they prayed for Monica and Theodosius whome they beleeued as S. Austin speaketh to be in heauen 4 TranslatioÌ„ of reliques but were not therof certain and secure 5. Again Constantin translated saith Saint Hierom cont Vigilant 5 Blesse vvith the signe of the Crosse The holy reliques of Andrew Luke and Timothie at which saith he the Diuels roare to Constantinople He signed him selfe with the Crosse 6 Hope of victorie by the Crosse and made him selfe be painted with the Crosse on his head Euseb l. 3. de vit c. 2. 3. He professed to haue ouercome his enemyes by the wholsome signe of the Crosse Euseb de vit lib. 1. cap. 33. 7 VVorship of the Crosse See Confer at Hamp Court about the vvorld VVorship pag. 75. He worshiped the Crosse Sozom. l. 1. cap 8. He worshiped the Crosse both because he had had much help by it in battels against his enemies and by reason of his heauenly vision which he savve of it But to beleeue we may be holpeÌ„ by the Crosse as Constantin did is papistical as Do. Abbots granteth ansvver to Do. Bishop Epist pag. 168. 8 Esteeme-of Nonnes His mother also did honor and serue as their mayden Virgines Deo sacratas Dedicated to God Ruffin lib. 1. c. 8. which Virgines if they were not Cloister Nonnes as Abbots termeth them pag. 171. 9 Priests confessed to haue pouer to iudge Kings they were votaire Nonnes which Protestants can as ill abide He professed besides that he had no power to iudg of Priests God saith Constantin 10 Profession of the Popes supremacie in Ruffinus lib. 1. c. 2. hath made yovv Priests and giuen yow povver to iudg euen of vs vvherfor vve are rightly iudged of yovv Yovv are giuen to vs as Gods and it is not conuenient that men should iudg Gods 11 Priests and people praie for Constant dead His maiestie in Confer at Hampt Court saith he seeth no reason but vvhat vvas vsed in Constantins time maie still continevv pag. 69. Abbots pag. 191. saith he spake this of modestie and humilitie But I ask whither he spake thus as he thought or no Yf yea TheÌ„ he thought Priests to haue power to iudg him if no than he spake against his conscience and not humbly but falsly Further more in his Edict he calleth Bishop Siluester the high Priest and Vniuersall Pope and the head and top of all Churches in the vvorld And finally when he was dead many people saith Euseb l. 4. de vit c. 71. together vvith theÌ„ that vvere dedicated to God vvith many teares offered prayers to God for the soule of the Emperor By which yow may see the Papisticall faith both of that noble Emperor and of his Priests people And to expound their prayers for his soule of onely wel wishing as Protestants doe to their frends departed as Abbots expoundeth them p. 178. is ridiculous For if Eusebius had meÌ„t that those onely wished wel and not indeed prayed for Constantins soule he could haue sayd so Nay he would haue said so For the lawe of Historie bindeth the writer to proprietie of speech But durum telum necessitas For Protestants can not stand vnles scriptures Fathers Historiographers be expounded figuratiuely 12 ConfessioÌ„ of Protestants And so manifestly was Pope Siluester who cathechised this Emperor a Roman Catholick as Bale Cent. 1. c. 36. saith In these times of Constantin Siluester began to lay the foundatioÌ„ of the Popes Monarchie finding the key of the Depth he opened the pit if it be true which he nether denieth nor reproueth which Papists write of him And Ibid. All the Popes after Siluester to Boniface 3. he termeth mitred Bishops preparing by their Cannons Decrees the seat for the great Antichrist And Napier vpon the reuelatioÌ„ p. 68. calleth the visible Church in Constantins time AntichristiaÌ„ Papisticall This was the Papisticall religion of this worthie Emperor And vndoubtedly the same was theÌ„ the religioÌ„ of the BritoÌ„s who were his subiects ContriemeÌ„ amoÌ„gst whome as SozomeÌ„ saith l. 1. c. 5. he came to knowledg of Christ relig 6. Now for the next 300. yeares vntil S. Austins coming that the Britons were no Protestants may be prooued out of diuers authors Religion of Britons for the second 300. yeares Gildas First Gildas cap. 24. testifieth that the Britons had holy Altars of stone
doubted of it p. 22. called it strawish in respect of S. Peters and S. Pauls Epistles And yet as the same Feild saith he had but vveak and friuolous reasons to doubt or as Whitak p. 19. hath had no iust cause of suspition or as Fulke addeth in 2. Iacob had no reason wherfore ether Luther had no iudgment or learning to think friuolous yea no reason weightie reason or he had lesse grace to reiect a parte of Gods word for no reason at all Moreouer Fox pag. 1167. setteth downe these Articles which I think few wil iudge to proceed from great learning To burne Heretiks is against the will of the spirit To fight against the Turk is to repugne against God Soules in purgatory do sin without intermissioÌ„ diuers others which Fox is faine to file with his expositioÌ„ D. Couell in defence of Hooker pag. 42. setteth down this Article of Luther Faith vnles it be without eueÌ„ the least good work doth not iustifie The diuel maie administer sacrameÌ„te by Luther VVeemen maie absolue from sinnes And p. 101. saith Luther is not afraid to affirme that Sacraments are effectuall though administred by SathaÌ„ himselfe Feild also lib. 3. of Church pag. 127. granteth that Luther taught That when and wher no Presbiter caÌ„ be fouÌ„d to performe the office a lay maÌ„ yea a womaÌ„ may absolue which I tink few learned Protest wil defend Caluin 4. Instit cap. 17. Parag. 30. saith that the Lutherans opinion of the Eucharist raiseth vp Eutiches heresie The God head suffered vvith Luther Luther himselfe lib. de Concil part 2. pag. 276. plainly teacheth Diuinitatem posse pati that the God head could suffer And as Zuinglius respons ad Confes Luth. fol. 458. testifieth clearly roundly professed that he wold not acknowledg Christ for his Sauiour if his humanity onely had suffered Himselfe lib. de Captiu cap. de Euchar. leaueth it free to beliue in the Eucharist ether transubstantiation or impanation and professeth that he firmely beliueth panem esse Corpus Christi bread to be Christs body And c. 3. Galat. auoucheth infaÌ„ts to haue acts of faith beleef whils they are baptized which S. Austin Ep. ad Dardan counteth most ridiculous 3. Fiftly I proue Luthers ignoraÌ„ce by the ceÌ„sure of diuers ProtestaÌ„ts ProtestaÌ„ts censure of Luther Fox saith p. 488 Luther had blemishes in doctrine went awry Sutclif Answ to except p. 41. Luthers opinion about the Euchar. is hereticall by infereÌ„ce of such CoÌ„clusioÌ„s as follovv of it To which he addeth p. 55. that he is an Heretik who holdeth any point condeÌ„ned for heresy wherpoÌ„ an other may infer that Luther was an Heretik Zuing. in his Ep. to Luther Anno 1526. saith vve easily see that thou Luther art an vnscilfull or very ravv diuine Whitak cont Dur. p. 22. Zuinglius iudgeth Luther to be ignorant It maketh not much matter saith he vvhether Luther said so or no. p. 27. vvhat is it to me Some Protest contemne Luthers books I care not what they Luther and his cheef scholers misliked And as Fox saith p. 788. Some Protestants giue clean ouer the reading of Luther and fall in vtter contempt of his books 4. Lastly Luthers confessioÌ„ of his ingnorance Sleidan Engl. lib. 16. fol. 232. vvhen Luth began first-to preach against pardon he knevv not vvhat that matter ment as him sâ—lf confesseth I proue Luthers ignorance by his owne confession For as Sleidan reporteth lib. 13. he said thus VVhen I began to preach against indulgences I scarce knew what the name of them ment And in Fox pag. 1173. he confesseth that he is not certaine what is done with a soul which departing without actuall sin yet hath the originall roate of sin nor whither Fear in a man dying with imperfect charitie let his entrance into heauen or no. In like sorte in Colleq Mensal fol. 154. he professeth that he knoweth not how discerne Legem ab euangelio the law from the Gospel And other wher he saith that he knoweth nether Greek nor Hebrew And L. de Captiu cap de bapt Here saith he I confesse my ignorance And cap. de Matrim vnto this day I am so vncertain about vowes as I know not when they are to be thought to bind Ib. I dare not define whither pluralitie of wiues be lauful And L. coÌ„t Chatharin plainly coÌ„fesseth how ignorant he was in the beginning of his new preaching about Indulgences the Pope Church of Rome Councels other matters And 3. Galat. fol. 170. I haue scarsely learnt the first principles of the vse of the law See it fol. 12. and 100. Think of this my deere Countriemen Neander lib. 8. explitet orbis terra Fox p 416. Edit 1563. Iuâ—l Apolog. 5. And was this the man that controlled all the Fathers that condemned al Antiquitie of ignoraÌ„ce and blindnes that contemned al the Canonists schole diuines was this the God as some call him of diuins was this the conductor of Israel was this the man that was giuen by God to lighten the vvorld O wilfull blindnes of men who wil follow so ignorant and blind a guide What must become of both him and them that follow him and forsake the ancient Fathers and Catholik Church but what our Sauiour saith of the like If the blind lead the blind doe they not both fall into the dich And if Luther who had as he saith the first fruits of the spirit was thus ignorant Ignorance of Engl. Ministers what may we think of others who succeded him Some of our Ministers saith Collins in his sermoÌ„ at Pauls Crosse 1607. are enemies to learning Godwin in his preface befor his Catalog of Bishops writeth that the best vvits daily refuse the vniuersities or diuinitie at least Decaie of learning in EnglaÌ„d vvith ProtestaÌ„cie And euery age of Protestant bringeth les plentie of learned men among vs than other And it is much saith he to be feared that our posteritie vvill truly say Aetas parentum peior auis tulit Nos rudiores mox daturos Progeniem ineruditiorem The Declaration of disciplin printed at Geneua an 1580. saith p. 148. That now in steed of labor idlenes is comen into the vniuersities contention neglect and almost contempt of all religion with dissolute licence and libertie wherby they giue them selues to all riot and wantones It greueth me saith that writer how far they are from Muses learning Euen the verie temples of religion the altars the Chapels do waxe prophane vnholie and void of al true religion And much more of the like sorte ib. I. B. alias Bacster in his taile of two legged Foxes cap. 11. greatly complaineth of the decay of learning pietie and religion and the contempt and beggarlines of Ministers Wher he saith that some of them haue no more knowledg than idols of woad or stone and termeth them Syr Ihons lack latin lack learning lack coÌ„science O how doth learning decay and
time And as for the effects therof in King Edward 6. time the Protestant who published Cranners booke against traditions telleth vs what they were thus VVe were talkers only and not walkers lip Gospellers from mouth outward and no further vve vvere euen such as the Prophet speaketh of saying That people honoreth me vvith their lipps but are far from me with their hart we could speak of Gods word and talk gloriously therof but in our harts vve vvere ful of pride malice enuie couâ—teousnes backbiting Men no vvhit bettered vnder protestaÌ„tisme rioting harlot hounting no whit bettered at all than vve vvere before vnder the Popes Kingdome Nothing was amended in vs but only our tonges no nor they nether if I shall speak rightly and as the truth was in deed For vve vsed detraction of our neighbour filthy talke with many proud braggs of holines For vvhat end Protestants read scriptures VVhat Protest preachers vvere we read not the scriptures nor heard them for any amendment of our ovvne vvicked liues but only to mak a shew and brag therof to check and to taunt others yea and to espie small motes in other mens eyes but nothing desirous to see the greate beames in our owne This I say to talk and not to vvalk to say and not to doe was not only among the vnlearned sorte of men but also amoÌ„g the graue Cleerks and preachers of Gods word And much more their of there like stuffe Fruits of Protestancie vnder Q. Elizab. 9. And touching the effects of Protestancy in Queen Elizabeths time Fox him self Consid 3. telleth vs theÌ„ in these words God graunt saith he vve may do better for vvorse I think vve cannot do if vve English men in these reformed daies walk with monstrous pride pranking vp our selues more like plaiers on a stage than Gods chrildren in his Church Protest can not do vvorse if they vvould And Considerat 4. who saith he followeth that he knoweth To rip vp all our deformities in particuler I meane not here nether need I the same being so euident to all mens eyes that who can not se our excessiue outrage in pompeous apparell our carnal desires and vnchast demeaners without fear of God Protestants careles securitie our careles security vvithout conscience as though their were no iudgmeÌ„t to come our studie vpon this vvorld as if there were no other heauen And much more of the like tune And in his latin Ep. he complaineth that euery blast of tentation carieth Protestants headleng into pride auarice pleasure filthines reueng and what wickednes not VVhat present Protestants are And as for the present Protestants Collins in his sermoÌ„ at Paules crosse 1607. saith his eyes gush out vvith vvater to see there is no religion amongst men for the most parte but that which is tainted with a spice of faction Protestants churches void of all true religion The declarat of discipline pag. 148. saith their very temples chappels and alters vvax prophan and void of all true religion the Surueyer cap. 21. saith that men are kept from confession to no conference vvith their pastor from long praier to two or three words and farewell from superstition to very great security and prophanation And cap. vlt. he citeth the words of a principall Ministers in Scotland touching the encrease of vice there Increase of Protestant knovvledg is the disase of conscience wherof he giueth the cause in these wordes The more knowledge of the new Gospell increaseth conscience decaieth If any be desirous to see in particuler what kind of men our Ministers be he may read the danger Positions lib. 2. cap. 11. seq and lib. 4. cap. 4. the Surueyer cap. 3. 8. 18. I. B. his taile cap. 11. and others For my owne parte I loath to moue this dunghil any further Quo modo obsâ—uâ—atum est auâ—umâ— mutatus est Color optimus Thâ—â—n 4. But O what difference is there betwene S. Augustin and his follows and our ministers and betweene our foresaid vertuous Ancestors and the present Protestants And thus hauing shewed how vnfit Luther was both for learning and life to be a Preacher and especially a first Preacher immediatly sent of God to Preach his heauenly truth let vs see what motiues he had to preach and afterward what Commission CHAP. IX That Luther was moued by humane and naughtie motiues to preach Protestantisme VVHat can be said of this matter is clear by what hath bene declared in the former Chapter notwithstanding because we will obserue the like of Chapters in discoursing of Luther which we vsed of S. Austin let vs heere see what motiues Lut er had of beginning and continuing his Protestants doctrine The first motiue of beginning his doctrine was as is shewed before enuie and emulation against the Dominicans for hauing the publishing of the indulgences which was wont to be giueÌ„ to the Austin Friers lib. 2. cap. 4. And his motiue of continewing and proceding in his new Doctrine was his pride which wold not permit him to recant what himselfe thought so ill of as he offered to suppresse and burie in perpetuall silence Besid these principall motiues others he had which set him forward in his new doctrine For being before a Frier vnder obedience and bound to pouerty chastity by his new doctrine he shaked of subiection got licence to gather riches to mary to enioie the conteÌ„tments of the world To these motiues were added vain glorie the nurse of all Archeretiks to haue followers termed after him Lutherans the applause of vulgar and licentious people and such like CHAP. X. That Luther was neuer sent or called to preach Protestantisme 1. FOr the better vnderstanding of that which shal be said in this Chapter we must note first that it is not denied that Luther was once lawfully sent to preach to wit to preach Papistrie For Being made Doctor and Preacher of Diuinity by Catholicks he was by them sent to preach their faith and doctrine But it is denied that euer he was sent to preach Protestancie Secondly we must note that there are two kinds of sending to preach the one extraordinary by God alone as the Prophets and Apostles were sent Discension among Protestants about Luthers sending Naz. veruÌ„ est quod vnum est mendacium multiplex est Luthe-not sent to preach by his Magistrat The other ordinarie by man also but yet such as God hath giuen authority vnto to send others So were Timothy Titus all Pastors in Gods Church since the Apostles How Luther was sent Protestants can not agree For some will haue him to haue bene sent extraordinarily by man also and of these some will haue him to haue bene sent by this man others by that which variance alone if Daniel might be iudge wold descrie the vntruth of their tale But God willing I will shew that Luther was sent no way to teach Protestancie 2. Amongst those who affirme that
This is a very miserable impudent shift For first it is auōched without al proof or testimony besid their owne words And therfor maybe as lightly reiected of vs as it is affirmed of them 2 ly because al Archeretiks claime this kind of sending Protestāts bring no especial proof why we shold beleue Luther in this point more thā other Archeretiks yea Erasm Ep. ad frat infer Germ. writeth that Mahomet may better chalēg the spirit thā Luther Thirdly because Luther himself disclaimeth this kind of sending him For 1. Gal. fo 11. he saith God calleth two māner of waies by means without means He calleth vs to the Ministry of his word this day not immediatly by himself but by man And addeth that ordinary vocatiō hath endured frō the Apostles to our time shall to the end of the world The same hath vogel his scholer in Thesaur Biblico c. de vocat Ministror others And who shold know how Luther was sent better than himself Besids D. Feild l. 3. of the Church c. 48. as disclaming extraordinary calling saith we saie our calling and our Ministrie is not extraordinary And D Fulke in 10. Ioan. Luther saith he had lawfull calling both of God the Church And the 23. Article of the Protestāts faith is this These we ought to iudge lawfully called and sent which be called and chosen to the work by men who haue publick authority giuen to them in the Cōgregation to cal and send Ministers Therfore according to our Protestāts faith Luther cannot be iudged to haue bene lawfully sent vnles he had bene sent by men this of publik authority in the Church yea Caluin him selfe after he had brought diuers proofes out of Scripture that to lawful calling is necessary the sending by men saith thus 4. instit cap. 3. Parag. 15. we haue therefore out of Gods word that that is lawfull calling of Ministers when they which are thought fit are made vvith consent and approbatiō of the people And Muscul loc Com. pag. 394. saith Extraordinary calling is not now in vse D. Serauin in booke of degrees of Ministers termeth extraordinary calling an vnknowne coost See D. Couell in his defence of Hooker pag. 86. 6. Fourtly ether there were Protestant Pastors befor Luther or no If there were what need Luther extraordinary calling who might be sent of these former Pastors If there were none how could ther be a Protestant Church which as Caluin saith loc cit can neuer vvant Pastors and Doctors and as Feild faith lib. 2. of Church cap. 6. The Ministery is an enssentiall note of the Church Yea as Whitaker saith cont Dur. p. 274. the soul of the Church If any say that there were Protest Pastors before Luther but they were inuisible and therfore he was not sent of them I reply that Feild l. cit c. 10. saith that the Ministrie is alwaies visible to the vvorld and the same saith Caluin 4. instit cap. 2. Parag. 2. 11. c. 1. Parag. 11. And in truth it implieth cō radictiō that ther shold haue bene Pastors preaching the word administring the sacramēts and yet inuisible especially to such faithfull men forsooth as Luther was In like sort I demād whither there were Churchs rightly setled before Luther or no. If no then Luther was the setler of the Protestant Church If yea then was not he sent extraordinarily For as Caluin teacheth 4. Instit c. 3. Parag. 3. that calling hath no place in Churches rightly setled or as Fulke saith in 10. Rom. it is not necessary but where ether ther is no Church or the Church is no member of Christ If then Luther were extraordinarly sent ether there was no protestāt Church before him or it was no member of Christ Fiftly Caluin 4. instit c. 2. parag 14 saith that no wise man vvill denie that it is altogether requisit to lawful vocatiō that Bishops be apointed of mē seing ther are so many testimonies of scripture to this end And thē sheweth that though god had extraordinarily called S. Paul yet he kept saith Cal. discipliniā Ecclesiasticae vocationis the disciplin of Ecclesiasticall vocation in apointing the Church to segregate him Barnabas laie hāds vpō thē to the end that the Churches disciplin in apointing Ministers by men might be cōserued Luther vvil haue a more extraordinarie calling than S. Paul If therfore God had called Luther or Calu. as extraordinarily as euer he called S. Paul more I hope of their modesty they wil not chalēg yet to conserue Ecclesiast disciplin he wold haue bidden thē go to some Church to be segregated by her haue hāds laid vpō thē vnles these new Apostles wil chaleng more priuiledg exemption from all Churches approbatiō of their calling thā S. Paul had 7. Sixtly extraordinary miraculous missiō frō God requireth his axtraordinary miraculous attestatiō therof But Luther had no such attestatiō Therfor he had no such missiō The first proposition I proue many waies First by the exāple of Gods procedings hertofore For whē he extraordinarily sent Moises to deliuer the Israelits he cōtested his sending by wonderous miracles whē he sēt Apostls he cōfirmed their missiō by prodiges miracles yea Christ himself though sent most extraordinarily of his Father yet saith If I had not done miraculous works in them which no other hath done they shold haue no sin And shal we sin it not beleuing Luther who maketh no one miracle or wil he desire to be beleued without miracles more than Christ did 2 ly I proue it by the authority of Tertulliā who l. de praescrit biddeth certain Heretiks who pleaded extraordinary sending to proferre virtutes to shew their miracles 3 ly I proue it by reason For euery Prince when he sendeth any extraordinary Embassador giueth him particuler letter of credēce And the particuler letters of extraordinary Embassadors from God are his miracles 4 ly I proue it by the incōueniences that otherwise wold follow For otherwise a false Prophet might make his missiō as credible to vs as a true Prophet At least one that preached true doctrine but indeed was not sent of God to preach might intrude himself in to that office with as much probability as another that was truly sent Lastly I proue that miracles are requisit to extraordinary missiō by the Confessiō of Protestāts Caluin 4. instit c. 2. parag 13. For Calu. saith Because the Ministrie of the Apostles was extraordinarie Calvin that it might be made notable with some more markable note it was to be called and apointed by our Lords own mouth Luther And if some externall note needed to the calling of the Apostles I hope it needed more to the calling of Luther Luther Luther also loc Com. clas 4. cap. 20. saith God sent not any but ether called by man or declared by miracles no not his sonne And to 5. Germ. fol. 491. he asketh a
commission to direct him 10. But diuers learned Protestants finding no colorable answer to make to this demand Protestāts confesse that their Ministers vvant laufull sending and authoritie do plainly confesse as Sadeel a Minister of Geneua testifieth in a book written against such that their ministers are legitima vocatione destituti destitute of lavvfull calling Others though not so plainly do graunt the same in saying that such as ate fit may teach the word without sending Which Caluin insinuateth in cap. 13. Actor wher he saieth that we need no testimonie from heauen that God sendeth some Because saith he vvhome God hath indued vvith sufficient gift seing they are framed and fashioned by his hand we receaue them giuen to vs of him no otherwise than as the prouerb is from hand to hand VVhom Calvin allovveth to preach vnsent And to this same end tended Bilsons complaint l. of obed pag. 300. that the wicked saith he alwaies asked the godly for their authoritie as the Ievvs asked S Ihon Baptist and Christ Bilson And Ib. So long as we teach saith he the same doctrin vvhich the Apostles did vve haue the same povver vvhich they had And pag. 301. He that defendeth truth is armed vvith authoritie sufficient though all the vvorld vvere against him And that a man may preach without commission he bringeth a similitude that when a cittie is on fire or entred by enemies euerie one may crie Alarme though he be no officer and pag. 310. and 311. he produceth the example of Frumentius and Aedesius who taught infidels the Christian faith hauing no sending to that purpose 11. Here thou seest Gentle Reader that confessed by learned Protestants which I intended in this chapter to wit that Luther his first partners were not sent to preach ether of God or man but seing forsooth the Church al on fire with idolatrie See Bal. Cent. 6. c. 85 Cent. 8. cap. 100. Manie principal Ministers preached vnsent The vvāt of sending in Luther Caluin and such like vvold alone conuince them to be false Prophets entred by enemies and thinking thē selues fit for that purpose came rūning of their own accord crying Alarme which Luther did not stick to bost of saying as Caluin reporteth l. de reformat p. 463. Behold I call my self Preacher and with this title haue I adorned my self And who readeth the liues of our first Protestant preachers ether in Bale or Fox shall see that euerie one of them fel to preach vnsent of anie And the forsaid Declaration of disciplin p. 141. saith plainly that manie of their worthie mē for the loue they had to the Gospel thaught it lawful for thē in these times to take vpō thē this Apostolical office 12. But this alone that Luther Caluin such like did preach and administer sacraments as Pastors being not sent nor hauing authoritie giuen them therto wold suffice to cōuince them to haue bene false prophets vsurpers theeues though no other exceptiō cold be takē against them For to preach that is as Pastor to teach without lauful sending or Commission is flatly against Scripture against the example of Christ his Apostles and all the Pastors of Gods Church against reason and Finally against the doctrin and practise now observed of Protestants It is flat against Scripture For Rom. 10. S. Paul asketh how shall they preach vnles they be sent VVant of sending the verie brand of false prophets In so much as both the Prophets Christ and the Apostles do brād false Prophets with this mark of coming vnsent I sent not saith God Hierem. 23. Prophets they ran As manie saith Christ Ioan. 10. as came of them selues are theeus robers Some going out of vs saie the Apostles Actor 15. haue trobled you with words whom we commanded not Loe how the holie ghost hath branded false Prophets with this note of coming vnsēt It is also against the example of Christ the Apostles For of Christ it is said Hebr. 5. Nether doth anie take honor to him self but who is called of God as Aaron So Christ did not clarifie him self to be made a Bishop And Ioan. 17. and 20. Christ him self auoucheth his sending by his Father And of the Apostles it is manifest that they preached not before they were sent of Christ To preach vnsent is to imitate Core Dathan ande Abiron Nether can Protestants produce anie Pastor of Gods Church since the Apostles time which preached before he was sent And to do the contrarie is not to imitate Christ and his Apostles but that schismaticall crue of Core Dathā Abirō whome the earth therfore swallowed hell deuoured See S. Cipr. lib. de simplic Prelat Tertul. de prascrip It is also against reason For as Pastor to preach and administer Gods Sacraments is an act of spirituall and supernaturall authoritie which none can haue vnles it be giuen vnto him and learning vertue or other talents what soeuer wherwith a man is fit to execute such authoritie are things far different from it as is both euident by it self and appeareth in woemen who may haue as much learning vertue and other habilities as some men yet none of them can as Pastors preach or administer the Sacraments because they are incapable of Pastorall authoritie Moreouer to be a Preacher and Pastor is to be Gods Embassador and steward or dispenser of his spirituall goods and misteries And if none can be Embassador of an earthly Prince vnles he be sent none steward of his house vnles he be apointed none officer ouer his people vnles he be constituted How can any be Embassador to God without sending steward of his goods without apointing gouernor of his people without his authoritie And I maruel how Protestants can call Luther Latimer and such like their Apostles and ether confesse that they were not sent at all but came of their owne good wills or can not shew of whome they were sent seing that the verie name of an Apostle signifieth one sent 13. Finally Protestants them selues condemne such preachers as come vnsent Bilson him self l. cit we detest saith he these that inuade the pastorall function without lavvfull vocation and election It is not lavvfull saith the English Clergie in the 23. Article of their faith for any man to take vpon him the office of publik preaching or administring the Sacraments No man saith their Synod in Haga Art 3. ought to take vpon him to preach or administer the Sacraments vvithout a lavvfull calling although he be a Doctor or a Deacon or an Elder And their Synod at Rochel 1607. Art 32. none must intrude him self into the gouernment of the Church Thus teach all Heretiks after they haue gotten possession But before their owne aptnes and talents the glorie of God and the saluation of soules and truth of their doctrine was warrant and authoritie ynough for them to preach as appeareth by what hath bene cited out of Bilson Caluin and others
But to conclude this matter with Luther words He 1. Galat. fol. 11. saith Luther Let the Preacher of the Gospel be sure that his calling is from God and he calleth phantasticall spirits who intrude them selues He that preacheth vnsent cometh to kil And fol 12. It is not saith he ynough to haue the word and pure doctrine but also he must be assured of his calling and he that entreth without this assurance entreth to no other end but to kill and destroie People need be assured of Preachers sending Ibid. the people haue great need to be assured of our calling that they maie know our word to be the word of God And in the same chapter Ther are manie saith Luther who complaine that they haue the talent of the Lord and therfore are vrged by commandment of the Gospel to teach otherwise with a most foolish conscience they beleue that they hide the Lords money and are guiltie of damnation The diuel saith he doth this that he may make them instable in their vocation O good brother let Christ quitt the of this The Gospel saith he gaue his goods to seruants called Notē Expect his calling in the meā time be secure yea if thou wert wiser than Salomon or Daniel yet if thou beest not called flie more thā hell to preach If God need the he will call the. And againe The diuel vseth to stir vp his Ministers that they run vncalled and pretend this most burning zeal that they are sorie that men are so miserably seduced that they wold teach the truth and deliuer the seduced from the snares of the diuel Thus Luther and likwise Beza epist 5. and others which I wold they had followed in their first preaching Protestancie Aptnes to preach far short of authoritie to preach 14. As for Caluins reason before cited I saie that abilitie to preach cometh far more short of that spirituall and supernaturall power to preach and administer sacraments which Gods Pastor hath than abilitie to gouerne mens bodies goods in a kingdom cometh short of temporall power to gouerne such matters And therfore if none how able soeuer he be or think him self may take vpon him to be an officer in the common wealth vnles he be apointed much les may one take vpō him to be a Pastor in the Church and gouerne soules vnles he haue authoritie therto giuen which the Declarer of the disciplin noted p. 32. When he said How fit soeuer a mā semeth to be for anie charge yet nothing is to be taken in hand without the authoritie of God who will vse in his affaires whom him pleaseth VVhy the Ieues did ill to ask Christ for his commission As for the example of the Iews brought by Bilson I graunt they did ill in asking Christ and S. Ihon for their commission because their preaching was both plainly fortold before by God and then confirmed by the daily miracles of Christ others wrought for authorizing of Saint Ihon both in his conception and Natiuitie If Luther were Christ or Caluin S. Ihon and their preaching as plainly fortold by God and confirmed by present miracles we shold do like to Iews in asking them for their Commission But seing they produce nether extraordinarie holines nor miracles VVhy vve do vvell to aske Luther for his nor prophetie not anie thing els to testifie their sēding we shold shew great lightnes of hart yea madnes to beleue them to be Gods messengers without all Commissiō The similitudes which Bilson bringeth make nothing against as may be returned against him self For vs any man or woman too when the house is on fire or the cittie in danger Gteat difference betuen-teahhing of priuat men and ptoaching as Pastors may crie fire alarme if officers do not perceaue the danger So we saie that when a man or womā also perceaueth heresie to be taught which the Pastor doth not he or she ether may giue notice or warning therof But yet as not withstanding this none can in what danger soeuer take vpon him to be Captaine and command others of authoritie but he onely who hath such authoritie giuen him So none in what danger of heresie soeuer can take vpon him to be a Pastor and guider of soules preaching tanquam authoritatem habens but onely he who is lawfully called therto But Bilsons error is in that he distinguisheth not betwene the aduertising or teaching of priuat mē and the preaching of Pastors which is an act of spirituall function and authoritie and therfore must suppose that authoritie From the same procedeth his bringing of the example of Frumentius and Aedesius who as priuat men yea as woemen maie in case of necessitie when no others is to be had being captiues amongst infideles taught them the Christian faith Socrat. lib. 1. c. 19. Raffin lib. 1. cap 9. Theodoret. lib. 1. c. 23. But nether of them tooke vpon him to be Pastor to the Infidels or as such to administer to them the word and Sacraments Theodoret. lib. 1. c. 24. before Frumentius came to S. Athanasius was by him made Bishop and lawfully sent And by as good example might Bilson haue proued that women may preach euen without sending because a woman being in like sorte captiue among infidels taught them the Christian faith and was cause of their conuersion 15. And thus thou seest Gentle Reader euidently proued both by manifest proofs and open confession of Protestants VVhat the Protestāte and their doctrin be if Luther vvere not sent to preach that Luther preached Protestancie without sending and so without all authoritie and consequently that the Protestants Church is a companie without a Pastor their doctrine a message without an Embassador and their Bishops and Ministers without prelacie or pastorall authoritie but such as S. Cipriā describeth l. de vnit Eccles vvho amongst stragling companions of them selues take authoritie vvithout Gods giuing make them selues prelats vvithout anie orderlie course and no bodie giuing them a Bishoprick chaleng the name of Bishops English Ministers condemn◠the calling of the English Clergie And not Catholiks onely thus think but euen the purer sorte of our English Clergie For the dangerous Positioner lib. 3. cap 6. telleth how it was concluded by them in a Synod at Couentrie An. 1588. That the calling of Bishops is vnlavvfull That it is not lawfull by them to be ordeined into the Ministerie That Bishops are not to be acknowledged for Doctors Elders or Deacons as hauing no ordinarie calling And cap. 14. he recounteth how some Ministers renounce the calling which they had of Bishops and account ther orders onely a ciuil thing necessarie for them to keep the ministerie And c. 16. that the English Prelats haue no authoritie to make Ministers And thus much of Luthers want of Mission Now let vs see his orders CHAP. XI That Luther was neuer ordered to preach the Protestants word or administer their sacraments 1.
other to Ministers Iudg then good Reader what kind of orders they haue if they haue any by their owne verdit Ministers vtterly shame their religion to wit impious prophane horrible and sacrilegious Iudg also what is to be thought of them and their religion who hitherto haue and yet doe permit Popish Priests that is as they accouÌ„t slaues and shauelings of Antichrist and enemies to Christ prophane and mere laie men yea impious sacrilegious no way degraded or new ordered of them but but by vertue only as they speak of their greasing of the Romish Antichrist the mortal enemy of Protestancy by power of their prophane impious sacrilegious orders to be sufficieÌ„t Ministers of their word and sacram O impious Antich word which can be sufficieÌ„tly ministred by vertue of impious AntichristiaÌ„ orders Note ministers Can Antich order Christs lawful Ministers Shal his orders become Christs orders shall Antichrists shaueling slaues be sufficient Pastors for Christ Shall Christ be serued by no other officers theÌ„ such as ether mediatly or immediatly were made by Antichrist See Doue of Recusancie Luth. cont Anabapt Is Christ comen to beg orders at Antichrists haÌ„ds to receaue pastors of his making Can Antichrist giue spiritual supernatural authoritie And haue Christs pastors no other then what came from Antichrist o shameful Christian religion if this be christian religion which hath no bible or word of God but what came from Antichrist no sacrament but from Antichrist no preacher but from Antichrist no orders but from Antichrist no spiritual authoritie or iurisdiction but from Antichrist Sâ—e Suruey cap. 8 3. 1â— Dangor Posit lib. 2. cap. 13. what then maie we conclude but the religion is Antichristian And why shold ProtestaÌ„ts maruail to heare their owne brethren call their Bishops and Ministers Bishops and Ministers of the diuel enemies of God pettie Antichrists and such like sith all the orders they pretend they must deriue from the pope whom they all account the true Antichrist No true religion vvithout true calling and right orders God open the eyes of my deere Countrymen that as they partly see that their Ministers haue nether right calling nor lawfull orders so they maie also see that they haue no true religion which without pastors both rightly called lawfully ordered can not stand And thus hauing shewed how vnfit Luther was to be Preacher both for his life learning calling and orders now let vs come to his doctrine to see whether that be any whit better CHAP. XII That Luthers doctrine was contrarie to the vniuersall faith of Christendom in his time 1. THat Luthers doctrine was contrarie to the vniuersall faith of Christendom at that time I proue by many waies First by the condemnation therof by the cheefe heades spirituall teÌ„porall of the ChristiaÌ„ people of that time For Luthers doctrin condemned by P. Leo. 10. as Protestants confesse Leo 10. than Pope spirituall head of Christian people condemned it An. 1520. whose Bull therof is extant in Fox p. 1166. And not longe after Hieremie Patriarch of Constantinople head as he accounteth him self of the Greeke or East Church condemned their doctrin in a booke which is called Censura Orientalis By Heremie Patriarch of Constantinople wherin he saith ther doctrine was altogeather new and directly both against the Gospell of Christ By charles 5 Emper. Sleid. also lib. 1 fol. 3. setteth doune Emper Maxmil letters against Luther Sleid. lib. 3. fol. 30. 33. 50. 51. By K. Henrie 8 Sleid. lib 3. fol. 34. and right reason and calleth them Hereticks And in the yeare 1521. Charles 5. then Eemperor of Germany King of Spain Naples Sicilie and Sardinia and Lord of all the low Countryes first writ a letter to the States of Germany which is set downe in Fox pag. 778. in which he professed to pursue Luther and all his adherents by all meanes that can be deuised for to extinguish his doctrine And sone after directed a solemne writ of outlawrie against Luther and all them that tooke his parte commanding the said Luther to be apprehended and his bookes burnt Likewise the same yeare 1521. King Henrie 8. of England wrote a booke against Luther in which saith Fox pag. 780. By the French King Sleidan lib. 6. fol. 68. lib. 8. fol. 120. First he reproueth Luthers opinion about pardons 2. He defendeth the supremacy of the Bishop of Rome 3. Laboreth to refel Luthers doctrine of the sacraments And againe in the yeare 1523. writ saith Cooper in Chron. to the Princes of Germany against Luther And in the yeare 1525. as the same Cooper writeth he entred league with the French King to suppresse the sect of the Lutherans vvhich they thought to be no lesse dangerous than the Turkes power And Anno 1535. he writeth that six were burnt in Paris for Lutherans before the French King his sight And Anno t543 that the French King made strait proclamation against the Lutherans By Iames 5 King of ScotlaÌ„d And as for Iames 5. King of Scotland and Grand-father to his Maiesty Hamilton Confut. Caluin a Scottish writer testifieth that when King Henry 8. hauing fallen into one point of Lutheranisme promised to make K. Iames his heire if he would do the like he rather refused so great a profer than consent to his desire And behold the different reward from God of the two Kings King Henrie 8. issue is quite extinguished Note and Iames his royall progenie wee behould not only florishing but possessing King Henries crowme and Kingdome So hath God euen in thie life recompensed By the States of Suizerland Sleidan ib. 3 fol. 54 55. By the learned men of all partes of Christendome the religious zeale of that most Catholick King And as for Swizerland Fox p. 792. writeh that Anno 1524. the States of that countrie in their assembly Decreed that no opinion of Luthers should be tought priuatly nor openly and wrote to the men of Zurich and do much lament saith Fox and complaine of this new broached doctrine which hath set all men togeather by the eares through the occasion of certaine rash and nevv fangled heades and vvill bring destruction both to body and soule And as for the learned men of that age in all Christian Countries their detestation of Luthers doctrin is euident By vniuersities For first the Vniuersities of Louain and Colen condemned Luthers bookes as hereticall in the year 1520. And in the next yeare the Vniuersitie of Paris did the like Sleid. Engl. lib. 1. fol. 14. lib. 3 fol. 32. And in all Christian Contries almost the cheefest learned men wrote against him as Eckius Cocleus Gropperus in Germanie Silueuester Caietan Catherin in Italy Petrus a Soto Alfonsus a Castro Canus Turrianus in Spaine Clictoneus and others in France By a general Councel Bishop Fisheâ—and Syr Thomas More in England Driedo Tapper Erasmus in Flanders Hosius in Polonie
Laurence Saint Paulin What madnes were it to leaue these to follow those CHAP. XIII That Luthers doctrine was neuer confessed by Catholicks to be sufficient to saluation 1. YOw heard before that the aduersaries of S. Austins doctrine as wel the Britons then as the Protestants now confessed that he brought the true way to saluation and that many great learned men haue followed him and come to heauē by the way which he taught which testimonie proceeding from aduersaries mouthes must needes seeme to be the cōfession of most euident manifest truth Here now it cometh in place to shew that no one Catholick euer acknowledged that Luthers doctrine was the way to saluation or that any haue commen to heauen by following him which I shew First That no Cath. allovved Luthers doctrin as Protest do S. Austins because not onely Pope Leo but also the generall Councell of Trent confirmed by the Pope which no Catholick thinketh can erre hath condemned and accursed his doctrin And his bookes are forbidden to be read vnder paine of excommunicatiō Secondly because euery Catholick beleeueth professeth that who keepeth not the Catholick faith wholly vnuiolated shall without all doute perish euerlastingly Thirdly because no Catholicks words can be produced wherin hope of saluation is afforded to Luther his followers But on the contrarie as many Catholicks as write or preach condemne his doctrin for flat heresie Luthers doctrin condemned by all Kind of Christians By Greciās By Anabaptists By Caluinists By Engl. Protestāts By hovv manie our Engl. Protest religion is condemned See Ihonson against Iacob and him self all his obstinat followers for hereticks out of Noes Arke out of Christs fould out of Gods Church out of al hope of saluation so long as they follow Luther 2. Nay not onely Catholicks alow not Luthers doctrine but euen all other Christians besides condemne it The Grecians as is sayd condemn Protestants for Hereticks The Anabaptists as Luther saith account them worse than Catholicks him self affirmeth his followers to be seuen times worse than Papists Caluin iudgeth Luthers opinion of the Eucharist lesse tollerable than the Papists Sutclif addeth that it is hereticall by inference of such conclusions as may be gathered therof The Brownists esteeme our Protestant religion a medle or mode religiō A thousand Ministers in their petition exhibited to his Maiestie 1603. affim that it containeth abuses enormities which they can shew not to be agreable to Gods word Others propose some hundred of doubts against it as yow may see in the booke of Quaeres and the late silenced Ministers in their solemne printed Challeng made to the Bish protestāts saie that if that be truth which the Bishops maintain against them that then that is false which they both maintain against Catholicks and that The silenced preachers prefer the Cath. faith befor the Protestant The foundation of Engl Protest faith condemned by Protestāts Confor at Hampton Court p. 6. their departure from the Pope can not be iustified but that he yea Christ Iesus and his hauenly truth in him haue had great wronge Finally his Maiestie with the tacit consent of the Bishops condemned all the Englishe Bibles the very foundation of our Protestants faith as ill translated and gaue order to translate the Bible a new CHAP. XIIII That Luther neuer confirmed his doctrine by miracles 1. SOme Protestants say that Luther needed no miracles for confirmation of his Doctrine because saith Feild lib. 3. of the Church c. 48. we teach nothing contrary to the confirmed receaued doctrine of the Church of God then in the world when these differences betwene vs and our aduersaries began This impudent saying of his may be ioyned to an other which he hath L. cit cap. 42. That ther is no materiall difference amongst the Protestants See Sleid. lib. 5. fol. 65. no not betwene Luther and Zuinglius in matter of the Sacrament nor betwene Illyricus and others about originall sinne nor betwene Osiander and others about Iustification as shal be iustified saith he against the prowdest Papist of them all But as for the strangnes of Luthers doctrine to all the Church of his time that hath appeared sufficiently here to fore and shall yet more hereafter Wherfore Protestants ascribe two kind of miracles to Luther the one inuisible which Luther him self challengeth to 4. in Isaiam c. VVhat miracles Luther chalenged Luthers allegation of his miracles disproued 35. where hauing tould that Catholicks obiect vnto him that he could not cure a lame horse but was altogether destitute of miracles replieth that by his preaching the spirituall blinde began to see the truth the deaf heard the Gospel The lame that sate in superstition and Idolatrie walk But great fondnes it is to alleadg such miracles for confirmation of his doctrine First because we demand visible miracles Secondly Because Luther saith he wrought those supernaturall effects but no man seeth them Thirdly Because euery Sectmaister can say so Fourthly Because the question is whether his doctrine be such as it can work these spirituall effects Therfore fond it were to prooue his doctrine to be such by these effects vnles the effects were seene or more manifest than the truth of his doctrine This is to prooue idem per idem or ignotum per ignotius For it is all one to say Luthers doctrine worketh those spirituall effects and to say that it is true One poore frier creeping out of a blind cloister began Protestancie See Brētius ansvvering the like miracle wrought by zuinglius in recognit cont Bullenger or at least it is as doubtfull Fox Acts p. 789. and others aleadg this for a notable miracle that one man and a pore Frier creeping out of a blind Cloister should be set vp against the Pope and almost the whole world and work that which all the learned men before him could neuer compasse Mark good Reader how he confesseth his religion to haue begun of one mā and of one Frier creeping out of a blinde Cloister against almost the whole world and not compassed before of all the learned men that were 2. But as I said before this is as great a miracle as to see stones roule from a hil such a one as that notable strumpet bragged of to Socrates saying that her doctrine and p rswasion was more potent than his because she with a few words could drawe cause she with a few wordes could draw his scollers to follow her But Socrates rightly answered that it was no maruel because he lead them vp the hil to vertue she drew them downe the hill to pleasure Pleasure of marrying hauing mony and liuing at commaund drew so many Friers and Nonnes after Luther Pleasure of eating flesh at all times neuer fasting neuer confessing neuer satisfying drew so many lay people after him Pleasure of liuing out of all spituall subiection and getting of Church goods and liuings drew so many Princes after him And great
they ought to worship God with externall sacrifice which Protestants account sacriledg In the verie word of God For Catholicks beleeue manie books to be diuine as Tobie Ecclesiasticus Machabees c. which Protestants reiect as fabulous They are also opposit in the exposition of Gods word almost in euerie chapter and verse They are opposit in Gods Sacraments the catholiks beleeuing seuē wherof the Protestant reiecteth fiue See l. 1. c. 21. Finally to omit manie more great oppositions they are opposit in the foundation it self For the foundation head and soul of Protestant religion as them selues account is iustification by onely faith which foundation Catholiks vtterly condemne How then can anie reason which iudgeth the Catholick religion to be good and to come from God think that a religion so opposit to it as the Protestant is can also be good and come from the same God What argreement can ther be betwene Christ and Beli all betwene light and darknes betwene faith and heresie truth and lies 5. Finally I wold haue them to consider that not onely infidelitie in vtterly reiecting Christ and his doctrin but also obstinat denial of anie one point of his sacred truth maketh a man an Heretik and subiect to damnation And as S. Iames speaketh of Gods Commandements so we maie saie of Beleef who offendeth in one point is guiltie of all If anie saith Christ Apoc. 22. shall diminish of the words of the book of this prophetie God will take his parte out of the booke of life S. Athenasius Vnles a man saith the Creed of S Athanasius keep the Catholik faith entire and inuiolate vvithout doubt he shall perish euerlastingly For as it litle helpeth a man to be sound in all other members if he be deadly wounded in one So it litle auaileth one to be sound in all other points of faith if he be heretically infected in one S. Austin And S. Austin also l. de heres pronounceth them to be Heretiks qui singulis aut non multo amplius dogmatibus oppugnant regulam veritatis who by one or not manie more opinions impugne the rule of truth To which doctrin also Protestants agree as you maie see in D. Sutlif against Exceptions p 55. and others And the reason is manifest because the definition of Heresie is pertinatious error in faith See S. Thomas 2. 2. q. 5. art 3. to which it is indifferent whither the error be but in one or in manie points of faith ' And can anie Christian think that Heresie cā be a waie to heauen that an Heretik whom Tertullian S. Ciprian and all the ancient Eathers account no Christian shall be coheir with Christ That haeresie Si Hareticus est Christianus non est Tert l. de praiscript Cipria l de vnit Eccles. which as opposit to faith a theological vertue is one of the greatest sinnes that is shall enter into heauen when no sin shall enter That he who deserueth to be excluded out of the militant Church shal be admitted into the triumphant who is condemned as S. Paul speaketh by his owne iudgment shall not be condemned by God finally who giueth God the lie in one or manie points of his sacred truth can be in Gods fauor and come to his kingdom No surely wherfor assuring our selues that as their is but one God and one faith so if the Cath. faith be Christs faith Protestancie is heresie if that be the waie to heaune this is to hel if that be the path to saluation this is to damnation let vs reīecting Protestancie embrace the Catholik faith Amen FINIS