all supernaturall illustration from God to discerne in all points which is the true religion But because it is able to discouer which is false Religion and amongst many religions it can iudge which is most likelie to be the true for albeit God hath not made his faith and religion euidentlie true S. Greg. hom 26. in Euang. because then as S. Gregorie saith our faith should haue no meritt Nay as Saint Thomas S. Thomas 2. 2. q. 1. â—rt 5. and the said S. Gregorie shew it should be no faith because faith as the Apostle defineth it is Argumentum non apparentium Hebr. 11. of thinges not seene Yet hath he made his faith and Religion euidently credible and worthie to be beleeued or as the Psalmist speaketh Psal. 92. Credibilia nimis for if both God and mans law iudge the testimonye of two or three such eye witnesses Gods religion evvidently credible as no iust exception can be taken against them to be euidentlie credible and worthie of belife euen in matters of life and death much more will they iudge the testimonie not of two Deuter. 17. but of twelue eye witnesses which as they say haue heard Math. 18. haue seene haue fullie perceaued with ther eyes and haue bene beholders their handes haue handled and fingers haue touched 1. Ioan. 1. 2. Pet. 1. Ioan. 20. and against whose fidelitie no iust exception can be made yea whose vertuous and vpright cariage in all other matters the world admired Eye vvitnesses and they many holie fortold by prophetie past and confirmed by present miracles and besides haue ther saying and testimonie contested by such wonderous facts as no mans witt can deuise how they should be done by any power of nature or arte but be true miracles wrought onelie by the diuine power of God who is aboue nature much more I say will the law of God and of man too if it proceede accordinge to it selfe iudge the testimonie of so many and so substantiall witnesses contested both by diuine propheties afore hand as is euident by the old law which that they feyued not nor Deuised themselues is manifest to the world by the attestation by their enemies the Iewes and by many wonderfull factes present and those facts so authentically recorded and regestred as it can not be doubted but they were done vnlesse against all sense and reason we will denie all recordes of time past and so wonderous and so far aboue the course and order of nature and arte as no man can iustlie thinke but they be true miracles and contestations from God himselfe And this is that kind of authoritie wherof S. Austin speaketh when he saith Lib. de vtil Cred. cap. 16. that if God haue any care of mankind he hath vndoubtedlie appointed in earth some kind of authoritie vpon which we relyinge may as it were by some steppes mount vp to God And no maruell for sith we haue no meanes to be certayne of a thinge but by euidencie of the truth or by sufficient authority and that we cannot haue euidencie of the true way to heauen because it is as supernaturall as the end it selfe and therfor as well out of the reach of our vnderstanding as other supernaturall thinges are vnlesse god had prouided some certayne authoritye wherby we might be assured of that way we could neuer be certayne therof but euer either erringe or doubtful But god hauinge left such sufficient authoritye as he hath to shew vs the way to heauen hath made it therby euidentlie credible and worthie to be beleued and far more certayne to vs then is they way to a traueller in a strainge countrie by the testimonie of those that dwell in the countrie 5. And on the other side as he hath endewed our will with a naturall taste and relishe of vertue wherby of nature we abhorre all vice and loue vertue So also hath he infused into our vnderstandinges a proportionable and correspondent light and naturall insight of truth which sheweth vnto the will which is indeed vice which vertue This light cheiflye coÌ„sisteth in certaine generall principles of vertue which God hath giuen to our vnderstandinge as it were rules and squares to direct it selfe in particular actions by meanes of which it is assured that what is agreable to them is true and vertuous and what disagreable false and naught and what seemeth to be most sutable to them most likelie to be true and good Of these kind of principles for choyce of religion one is that principle which S. Paule mentioneth Hebr. cap. 11. That god is rewarder of them that serue him And that which the Psalmist mentioneth that Lex Domini est immaculata Psalm 18. condemninge no vertue nor admittinge anie vice but contrarywise most exhortinge to vertue and deterringe from vice That onelie Gods religion can be confirmed with true miracles That his Religion hath preachers lawfully sent by him and the like And what religion we see clearlie to be contrarie to these principles we may be sure cometh not from God And contrarie wise amongst all religions what we see most agreable to them that we may thinke most likelie to be Gods Religion As what religion we finde amongst all to be most immaculate from vice and most vrginge to vertue whose Preachers we see to shew best warrant for their coÌ„mission from God to preach it and to bringe best proofes of Gods miracles to testifie it that we may be full assured is most likelie to be Gods religion For if all reason iudge him to be the most likelie to be the true Embassadour froÌ„ a Prince who bringeth the best assurance and letters of Commission from that Prince and consequently that which he deliuereth to be the Prince his message rather than any other what reason what wisdome what sense can ther be to tinke but that is most likely to be Gods message meaning which being in it selfe voyd of vice is deliuered by those who shew better proofes of ther sendinge and testimonies of ther doctrine then any others And heervpon it comes to passe that whensoeuer Gods true religion came in question with heresie before men addicted to neyther but guided onely by the rules of reason and naturall insight of religion giuen to them by God it was allwayes iudged more likely to be Gods truth then heresie When in the tyme of the old law the Samaritanes contended with the Iewes for the truth of religion before the King of Egypt the King hauinge heard the reasons and proofes on both parties gaue sentence for the Iewes Ioseph 18. Antiq. And in the tyme of the new law when Manes the hereticke contended with Archilaus a Catholicke Bishop before Heathen Philosophers Hieron in Archlaâ— Epiphan haer 66. Cyril Cateches 6. iudgment was pronounced against the Hereticke Yea generally all sects as Iewes Turkes Heretickes in iudgment preferre the Catholicke Christian religion before all other religions besides ther owne
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
his time very learned and composed a Chronicle vvith notable paynes which Bale tearmed an excellent and fruitfull vvorke and it hath bene printed by Protestants with great commendations And in the arraignment of F. Garnet he is called by a Protestant noble man a vvitnes of best regard accordinge to the state of those times Thus many thus auncient to omitt the famous Baronius and other later writers also alleadged thus esteemed of Protestants theâ—â— selues are the Authors whose testimonies I produce for what I say of S. Austin and his successors and of our Kings and our forefathers religion VVhose testimonie whether Ministers admitt or refuse they are ouerthrowne For if they admitt them they are clearlie condemned and if they refuse them they are contemned For in matters of Antiquitie to refuse to be tryed by so many so auncient so indifferent writers and so much commended by them selues and to say and that without testimonie of one equall writer to the contrarie that they were all either deceaued or lyed what other is it than vtterlie to condemne them selues and their cause as not able to abide the onelie triall which can be made of auncient matters that is by histories and auncient recordes will they not credit such histories as them selues iudge worthie of credit will they not beleeue such writers as them selues account especiall freinds of truth of singular fidelitie diligence and indifferent and most excellent Historiographers will they not follow them in matters of Antiquitie whom them selues tearme the most true guides of the times past What other thinge were this than obstinatelie to refuse truth it selfe But much more will this appeare when they shall be found not onelie to refuse our writers though neuer so auncient and indifferent and esteemed of them selues but euen their owne best writers or els be condemned Let vs see therfor the Protestant writers whom we produce as witnesses in this triall of Religions A CATHALOGVE Of the cheefe ProtestaÌ„t vvriters On whose testimonies the Authour relieth for what he writeth of S. Austin and Luther A. ABBOTS Doctor and Professour of Diuinitie now an earnest writer both against Cardinall Bellarmin and Doctor Bishop B. BALE Bishop of Ossorie in Ireland in King Edward the Sixt time as him selfe writeth Cent. 8. cap. 100. and one of the first English Preachers of Protestantisme in time of King Henrie for which both vnder him and after vnder Queene Marie he suffered as he saith much As for his skill in Antiquities he writeth of himselfe in his Epistle before his foureteeneth Centurie that he had Antiquitatum penetralia incognitas orbi Historias and in the Epistle before the thirteenth Centurie that he had read the histories and Chronicles allmost of all Antiquities And how earnest a Protestant he was appeareth both by his said sufferinges and allso by his most spitefull kind of writinge against Catholiques which is so great as it seemeth malice did possesse the hart tongue and penn of that man and himselfe is fayne to excuse it in his epistle to the Counte Palatin Of the Authour of the daungerous positions he is reckoned amongst their learned men who in the beginning of Queene Elizabeths raygne Came out of Germanie and of other Protestants often times cited Reinoldes in his Confer Abbots de Antichriso The booke which I alledge of this man is his Centuries of the writeers of Britanie edit Basileae 1559. in fol. BILSON at this present the pretended Bishop of winchester and well knowne for his writinges both against Catholiques and Puritanes C. CAIVS Doctor of Phisicke and halfe founder of Gonell and Caius Colledge in Cambridge So well seene in Englishe Antiquities as by an Oxonian Orator he is tearmed the Antiquarie CALVIN is more famous among Protestants than I need note him and of such account amongst many as Doctor Couel saith his writinges were made allmost the rule of Controuersies CAMBDEN well knowne for his discription of Britanye and tearmed of Protestants an excellent Antiquarie and greatlie commended of diuers in verses before his booke The edition of his booke cited by me is Londini Anno. 1600. in quarto COWPER pretended Bishop first of Lyncolne and after of Winchester well knowne for his Dictionarie and his Chronicle D DAVNGEROVS Positioner So I tearme the vnnamed Authour of a booke called Daungerous Positions by some thought to be the worke of Doctor Bancrofte now pretended Bishop of Canterburie by others of Doctor Sutclife F. FOX most famous amongst Protestants for his Acts monuments of their Martyrs which they haue so credited as they haue set it in diuers of their Churches to be read of all To omitt diuers high praises giuen to him as you may see in the beginning of his booke Ford vpon the Apocalips calleth him most holie father Doctor Abbots in his booke of Antichrist cap. 8. tearmeth him a man of most famous memorie a most graue and most pious man and plainlie a diuine man Bale Cent. 9. cap. 92. saith he was his Achates FVLKE Doctor of diuinitie and a great writer against Catholiques whom I. B. alias Bacster in tayle of two legged foxes cap. 13. thus prayseth profound fulke vvhose truth and great trauell the Church of God hath tryed many a fox hast thou had in chase not able to abide thy hote pursuite Doctor Reynolds in his preface before his Six Conclusions calleth him a stout and faithfull souldier of Christ G GODWIN now Subdeane of Excester sonne to Godwin pret Bishope of Bathe as himselfe saith in his Cathalogue of Bishopes H HOLINSHED notorious for his great Chronicle and most earnest against Catholikes as you may see by what he writeth of S. Austin HVMPHREY Doctor of Deuinitie and the Queenes Reader therof in Oxford whom I. B. loc cit thus comendeth Humphrey of much reading in thy time past vvas then a cheefe hunter of the Romish fox And Bale Cent. 9. cap. 93. highly commendeth him I IEWELL so famous and knowne to Protestantes as I need say nothinge L LVTHER the father of Protestancie and of what high account he is amongst Protestants you may see infra lib. 3. cap. 1. R. REYNOLDS Doctor of Diuinitie who saith I. B. loc cit hath the old fox and his cubbs in the chase S. STOW well knowne for his Chronicle and others his writinges of Antiquitie SVTCLIFE Doctor of Diuinitie and Deane of Excester and a great writer against Catholikes SVRVEYER so I call the vnnamed Authour of the Suruey of the pretended holie Discipline by some taken to be the worke of the said Doctor Sutclife by others the worke of the Lord of Canterburie W. WHITAKER Doctor and Professour of Diuinitie and a great writer against Catholiques whom I. B. loc cit calleth vvorthie VVhitaker of neuer dyinge fame Doctor Willet in his Tetrastylon pag. 9. tearmeth him a vvorthie and learned man pag. 10. a godlie learned man Doctor Bucley in his Apologie of religion pag. 84. An excellent man of blessed memorie These and thus esteemed
a side all famous men antiquitie could not shew the like For in holines he surpassed S. Antony in eloquence S. Cyprian in knowledg S. Austin S. Gregor Turon S. Gregor also of Tours who knew him greatly cōmendeth him lib. 10. de Gestis Francorum c. 1. S. Beda lib. 1. c. 13. saith S. Beda See S. Damasen orat 2. de defunctis He was a man of the greatest vertue learning of his tyme. And who will see more of this vertuous man may reade his life in Ioannes Diacon in S. Beda lib. 2. c. 1. Here I will content my self with the iudgment of our famous and ancient King Alfred K. Alfred who thus commendeth him The true seruant of God the Roman Pope Christs Vicar Gregory a man of considerat fortitude King Alfred Praefat Pastoral without rashnes indued with cheefe wit wisdome and Counsel an infinit treasor because he wonne the greatest part of mankinde to heauen the best man of the Romans most abounding in greatnes of courage and most free of Maiestie This was the iudgment of our great King touching S. Gregory and of the same minde were all our Catholick writers as yow may see in Florēt an 605. Malmesb. 1. Reg. c. 3. Westmon an 605. and others In so much as D. Reinolds in his Confer p. 583. Ancient English men writeth that our Ancestors had a reuerend opinion of the Pope long after S. Gregory for S. Gregories sake To these Catholicks I will ad also the verdict of a few Protestants Protestāts D VVhitaker D. Whitaker cont Dur. p. 397. saith He was a learned and holy Bishop and p. 502. I confesse Gregory to haue bene a good and holy man Godvvin Godwin in vita August a good man that blessed and holy Father Gregory Item This good man being made Pope tooke especiall care of sending Preachers into this Land D. Sutclif Subuers c. 2. D. Sutclif Gregory and Eleutherius were Bishops and famous men in the Church for their painful labors and constancy in teaching the truth Bale cent 1. c. 68. saith he was the excellent of all the Bishops of Rome for learning and life That against his will and striuing to the contrary and at last compelled he succeded Pope Pelagius That he was a learned and good man founded hospitals inuited pilgrims to his table sent things necessary to the Monks of Hierusalem and maintained three thousand Virgins And c. 7 He reduced the Goths from Arianisme to the Church professed himselfe by writing the Seruant of Gods seruants that therby he might appeare most far from all ambition and desire of command Bell in his Wofull Cry p. 62. saith Bel. Gregory was a holy Bishop indeed And in his Suruey p. 156. He was vertuous and learned pag. 480. D Humfrey Luth Gal. 4 I tink Greg vvas loued c. 5. the vvorld hath in admiration the holines of Gregory A man of sufficient credit Willet in his Synopsis A modest and humble Bishop D. Humfrey Iesuitismi part 2. pag. 624. Gregory surnamed Great and indeed great a great man and indued with many vertues of deuine grace Thus Protestants account of saint Austins Maister 2. As for S. Austin himself Godwin in Aug. saith He was a man of exceeding tall stature well fauoured S. Austins vertuous deeds and of a very amiable countenance And as for his great holines it appeareth many wayes For first being very yonge he forsooke all the pleasures and commodities of the world and became a Monk entering into S. Gregories monastery which no doubt was a Nurserie of vertue Where as Greg. saith ex Beda lib. 1. c. 27. he was brought vp from his youth in regular discipline and according to his rule imitated the forme and rule vsed in the Primitiue Church of the Fathers among whome all things were common where he so exceeded in vertue as he was made Superior ouer the Monastery ex Greg. lib. 7. epist 112. Secondly at Saint Gregories commandement he left his owne Contry where he serued God in quietnes and came to preach the Gospell both so far of as our Contry is from Rome to such barbarous people as our Nation then was Thirdly after he entred into England he liued so vertuously that albeit he prooued no doubt his doctrine by great learning and confirmed it as shal be shewed hereafter by many and great miracles yet as saint Beda affirmeth lib. 1. c. 26. our Contry was conuerted more by the holines of him and his fellowes liues than by any other meanes See Hunting lib. 3. After they were now entred saith Beda lib. cit into their lodging they began to exercise the Apostolick order of liuing of the primitiue Church S. Austins and his fellovves Apostolick life seruing God in continuall prayer watching and fasting and preaching the word of life to as many as they could despising the commodities of the world as things none of their owne taking of them onely whome they instructed so much as might serue their necessities liuing them selues according to that they taught other and being redy to suffer both troubles and death it self in defense of the truth they taught VVherby many did beleeue and were baptized marueling much at the simplicitie of their innocent liuing and at the sweetnes of their heauenly doctryn Infrà The King him self being much delighted with the puritie of their life and the example of their godly conuersation as also with their sweete promises which to be true they prooued with many miracles did beleeue and was baptized VVhat paines he tooke first in persuading our Nation the Christian faith which was then addicted to Idolatrie after in instructing them who were so rude and ignorant in all faith and lastly in baptizing and administring the sacraments hauing some times to Christen ten thousand at a tyme none can expresse Capgraue in his life saith he went trough England on foote preaching S. Austins paines and frequent praier Had the gift of miracles and of Prophecie and most cōmonly barefoote and had callum in genibus by frequency of prayers Much paines also he tooke vvith the VVelch men in two Councels besides disputation wrought miracles in their sight He had the gift of miracles ex Greg. apud Bedam lib. 1. c. 31. And of Prophecie Beda lib. 2. c. 2. This briefly was the admirable and Apostolick holines of life of Saint Austin and his fellowes which no doubt he cōcluded with a happie death For his Epitaph recorded by S. Beda lib. 2. c. 3. witnesseth after he had conuerted King Ethelbert and his people to the faith of Christ fulfilling in peace the dayes of his office died the 26. of May. Vvitnesses of S. Austins holines S. Gregor 4. Thirdly for the witnesse of those that liued with S. Austin First is S. Gregory himself who best knew him and was best able to iudg of his vertue He writing to King Ethelbert in Beda lib. 1. c. 32.
be condemned in S. Austin towards his inferiors 5. The third fault is that which the soldierly-Minister Sutclif obiecteth to him c. 3. cit to wit extreme Cowardice not beseeming an Apostolick man Because being sent with his company to England they determined with common consent that it was better to return than go forward S. Austins feare for a tyme excused This wee confesse was a fraylty Yet first See inf l. 2. c. 11. Hovv the Protest Apostles aâ—iure their faith such a one it was as a far greater fel not only to an Apostolick man but euen the Prince of the Apostles S. Peter when for a womaÌ„s word he denyed his maister to all the Apostles when they forsooke him Secondly such a feare it was as might cadere in constantem viruÌ„ For our Nation was then as they sayd truly Barbarous fierse and Infidel and who daylie made war vpon Christians and whose Ancestors saith Beda l. 2. c. 15. had slayne Priests at the Altar and murdered Bishops with their flocks without respect of dignity And as our stories record had made such hauock of Christians as they made great hills yet extant of their bodies and were therfor as S. Gildas termeth them Deo hominibus inuisi Let Sutclif goe now to preach to such Pagans or to the Indian Caniballs and then he may be the better suffered to obiect feare to Saint Austin Besides that Godwin also in his life cleareth Saint Austin of this feare For that he saith not all but in a maner all were afraid to prosecut the iorney Godvvin excuseth S. Austin and they as it were compelled Saint Austin to go back to craue licence to return Wherby we see that Saint Austin was little or nothing faulty in this point Thirdly I say that such a feare it was as Saint Austin and his company manfully ouercame S. Austins Apostlick courage and stoutly performed the iorney and abode here being ready saith Saint Beda lib 1. cap. 26. to suffer both troubles and death it self in defence of the truth they taught Which is courage well beseeming Apostolick men 6. The fourth slander or rather many slanders is that wherwith Iuell chargeth him Art 1. diu 21. where he writeth thus He was by iudgement of them that saw him nether of Apostolick spirit Iuell slandereth S. Austin belieth the Britons nor any way worthy to be called a Saint but an hypocrit and superstitious cruell and bloody man and citeth Galfrid lib. 8. cap. 4. But this is most slanderous For nether is ther any word in that place of Galfrid of Saint Austin or the Briton Bishops nether lib. 11. cap. 12. where he talketh of this matter doth he say that the Britons charged Saint Austin with any crime but that they refused either to be subiect to him or to preach to the English Because sayd they as he reporteth they had an Archbishop of their owne and the English continewed taking their Contry from them And this was all the cause which Galfrid saith they gaue But as for these other crimes of hypocrit superstitious cruell and bloody as Iuell saith they that saw him and knew him iudged him that no Briton though then his enemyes but the vngratfull English hereticks Iuell hath imposed vpon him And if Cham were iustly accused of his Father for reuealing his carnall Fathers shame what deserueth he who falsly imposeth vpon his vpon all English mens spirituall Father for to vse Saint Paules words in Christ Iesus he begat vs through the Gospell shamefull crimes neuer imputed to him by his enemies And this dealing of Iuell with Saint Austin bringeth me in mynde of his damnable writing against the Catholick faith For a little before his death he charged his Chaplin named Iohn Garbrand that as sone as he was dead Iuel vvrote against his ovvne conscience Garbrand should publishe to the world that what he had written he had done against his owne knowledg conscience onely to complie with the State and to vphould that religion which it had set vp And albeit Garbrand did not for feare publish this so openly as he was charged yet did he auouch it to diuers in Oxford Author of this is a Protestant of good account whome I could name yet liuing at Lewis in Sussex who tould it to two Catholick Gentlemen of whome I learnt it And the more credible this is because I could name a Minister a Doctor Learned Ministers impugne knovvne truth and of great account among the Ministers who confessed to a freind of his of whome I heard it that he taught against the truth and his owne knowledg And the same he doubted not to affirme of the rest of his brethren that are learned And thus hauing shewed that Saint Austin had great learning and vertue requisit for a first preacher of Christs faith vnto Infidells let vs see what authority he had to preach and how he was sent to do it CHAP. VII That S. Austin was mooued with holy motiues to come to preach to our Nation ALthough what can be said of this matter will be clear inough partly by what hath bene already said partly by what shall hereafter yet because it helpeth much to the perfect iudgmeÌ„t of religions to know what mooued the first Authors Founders of theÌ„ in any CoÌ„try to preach publish them for therby they may iudg of their sincerity or fraudulent meaning and whether they seeke the glory of God and saluation of the CoÌ„try or their owne good Therfore I will declare now what motiues Saint Austin had to teach vs his religion and afterward in the Second Booke what motiues likewise Luther had to teach vs his First therfore Saint Austin could not be mooued by that proper motiue or spur of all Archereticks or Sect-maisters to abducere discipulos as the Apostle saith of them post se Vaine glorie moued not S. Austin that is to be the head and founder of a Sect because as shal be shewed anon his religion was the vsuall and common religion of all Christendome in his tyme. Secondly he could no be mooued in hope of honor Nor honor for in Rome he was head of his monastery in England among a fierce strange barbarous Nation he could expect none Wherfore albeit beyond all humaine expectatioÌ„ he was made Archbishop yet hauing no hope therof that can not be iustly thought to haue moued him to vndertake that voyage Thirdly profit could not moue him to this enterprise For what profit could he expect here or what profit did he expect who as Saint Beda lib. 1. Nor profit cap. 26. saith of him and his fellowes despised the commodities of this world as things none of their owne taking of them whome they instructed onely so much as might serue their necessities And being made Archbishop did according as Saint Gregory appointed him in Beda lib 1. cap. 27. liue according to his religious rule not a part
Ethelvverd After S. Beda liued Ethelwerd who lib. 2. cap. 1. writeth That by the prayers of S. Austin Bishop our Sauiour Iesus Christ sheweth innumerable miracles to his faithful at whose Tombe vnto this day no small miracles are wrought Malmesb. Huntingt vvestmon Capgraue To these witnesses we may ad Malmsb lib. 1. Pont. Hunting l. 3. westmō an 603. and Capgraue also who in the life of S. Austin writeth That there were none or few in S. Austins company who had not the gift of curing that they lightned the darknes of the heathens no lesse by miracles than by preaching And he addeth that S. Austin cured all the weak and sick that were brought vnto him or visited of him Protestāts confesse S. Austins miracles 4. Thirdly amongst protestants Fox lib. 2. pag. 116. writeth that when the King had wel considered the honest conuersation of their Austin and his fellowes life Fox and mooued by the miracles wrought through Gods hand by them and in the margent putteth this note Miracles vvrought by God for the conuersion of this land he heard than more gladly pag. 118. he mentioneth S. Gregories letter testifying Saint Austins miracles and pag. 119. he saith that Beda Cestrensis Huntington Iornalensis and Fabia testifie the forsaid miracle of the blind man Godvvin Godwin in the life of S. Dauid I doubt not but God affoarded many miracles to the first infancie of our Church Nether therfor would I be to peremptory in derogating to much from such reports as we see no reason why they may not be true And in the life of S. Austin Austin wrought a miracle by healing a blind man for confirmation of his doctrine Holinshed in Descript Brit. King Ethelbert was persuaded by the good example of S. Austin and his company and for many miracles shevved to be baptized And pag. 602. Austin to proue his opinion good vvrought a miracle by restoring to sight one of the Saxon Nation that vvas blinde And the same miracle acknowledgeth Stow Chron. pag. 66. and of forrein Protestants Hemingius in exposit psal 84. parte 1. cap. 6. Stovv Hemingius 5. Concerning the witnesses which I haue produced to testifie that S. Austin wrought these things which wee call miracles The qualities of the sayd vvitnesses for S. Austins miracles I would haue the Reader to consider first that some of them were then liuing as S. Greg. the Britons and Authors of the Epitaph Others liued after as the rest Secondly some were forrein as S. Greg. others Domestical in England Thirdly some are publick as the Epitaph others priuat Fourtly some were enemyes to S. Austin as the Britons the others freinds Fiftly some were great Clercks as S. Greg. S. Beda and some of the Britons who by their learning could iudg of the miracles others of lesse account Sixtly some were great Saints as S. Greg. and S. Beda were who would not deliuer an vntruth or vncertain fables for true and certain miracles others of meaner qualities Seuenthly some were eye witnesses as the Britons and they enemyes too who would finde what falt they could and the authors of the Epitaph others by report Lastly some are Catholicks some Protestants And what greater variety of testimonies or better qualified witnesses would we aske to beleeue a thing than these be 6. This great weight and varietie of witnesses we haue to beleeue that S. Austin did these things which are accounted miracles No author before our Daies nor reason against S. Austins miracles wether they be true or false which we shall see anon And to the contrary ther is no Author forrain or Domestical eye witnesse or other freind or foe Catholick or Protestant before our daies nor any reason at all besides that which Fulk Anotat in Io. 14. giueth against S. Austins miracles Se more of this in the preface to the Reader sup and Fox lib. 2. pag. 122. against other miracles vz. That they are not in scripture therfor they are not bound to beleeue them As if God were bound to write all the miracles which he worketh or we not bound to beleeue with human faith of which alone we speak in this matter that which is auouched by so sufficient human authoritie vve bound to belevve vvith humane faith vvhat is deleuered vvith sufficient authoritie as we can take no iust exception against it either for skil to know the truth or for will to speake it If not then farwel all human beleefe which can require no more than so fufficient human authoritie Inconueniences of not belevving humane authoritie farwel all human authoritie which can affoard no greater certaintie farwel all human conuersation which cannot stand without the beleefe of such authoritie and let vs beleeve nothing but what God hath written or our selues haue seene Let vs not beleeue any Records or Histories of times past See S. Aust lib. de vtil cred cap. 12. no that euer there was such a man as S. Austin And for times present let vs beleeue no Iurie nothing done in far Contries nothing done out of our presence no not that such were our parents because none of these are written in Gods word but are deliuered to vs by human authoritie to which as they say we are not bound to giue credit Thus yow see to what inconueniences this kind of sensles reason would lead vs if we should follow it in other lyke matters But besides it is fond in it selfe for it is taken from negatiue authoritie which kind of argument saith Iuel Art 2. Diu. 13. Vnles it be in consideration of some other circumstance is so simple as that a verie child may soone answer it And iustly Negatiue authoritie no authoritie for negatiue authoritie is no authoritie and silence no witnesse Whervpon the law saith Qui mutum exhibet nihil exhibet especially when the silence is of such which had no cause to speake of the matter as the scripture had none to fortel S. Austins miracles And therfor to argue from such negatiue authoritie is to argue from noe authoritie and to seeme to vse reason when indeed ther is none For who would suffer a Malefactor against whome many honest men haue deposed to clear him selfe because diuers standers by say no thing against him Would their silence which in any mans iudgment maketh no more for him than against him be preferred before the depositions of diuers witnesses omni exceptione maiores And so besids that the scripture was written many hunderd yeares before S. Austin was borne and therfor could not speak of his miracles but by prophecie the silence therof in his miracles maketh no more against them than for them For as it affirmeth them not so nether doth it denie them And therfor as Fulk argueth The scripture affirmeth not S. Austins miracles therfor they were not An other might with as good reason say The scripture denieth them not therfor they were But leaueth them
better shift than impudently to say that either Greg. vvrote not so or he vvrote an vntruth to cheere vp his subiects Caluin lib. 4. cap. 7. § 12. saith that There is no vvord in all Greg. vvritings vvherein he more proudly boasteth of the largenes of his Primacie than this Furthermore S. Greg. lib. 7. epist 69. VVithout the authoritie and consent of the See Apostolick vvhat so euer is done in Councells hath no force And contrariwise lib. 7. epist 115. That reuerence is caried of the faithfull tovvarde the See Apostolick that vvhat is apointed by her decree shall not after be disturbed And the Archbishop of Rauema writing to him lib. 10. epist 36. saith The See of Rome sendeth her lavves to the Vniuersal Church And him selfe lib. 12. cap. vlt. The See of Rome doth looke ouer the vvhole vvorld and sendeth nevve constitutions vnto all And lib. 11. epist 56. writeth that the cause of a Bishop who had no Patriarch or Metrapolitan ouer him vvas to be iudged immediatly of the See Apostolick vvhich saith he is omnium Ecclesiarum caput head of all Churches Which proofe sheweth that he meaneth not head ship in excellency of gifts as Reinolds would Confer pag. 548. but in gouernment In like sort in psal 4. poenit he calleth Rome the head of all Churches and Lady of Nations which Title of the head of all Churches because Pope Boniface 3. who succeded S. Greg. within one yeare or two procured the Emperour Phocas to declare to appertaine to the Bishops of Rome he is accounted of all Protestants generally to be the first true Pope and Antichrist of Rome But if S. Greg. authoritie were not so great in the Church as Ministers are ashamed to account him an Antichrist they would as soone call him Pope and Antichrist as they do Pope Boniface because he auoucheth the same Title which Boniface did 3. Nether did S. Greg. onely claime this Supremacie but also practized it often tymes S. Greg. practizeth the supremacie For. lib. 2. Epist 14. He excommunicated the Archbishop of Salona in Dalmatia lib. 4. Epist 50. He deposed Anastasius Archb. of Corinth in Greece And Epist 15. made the Bishop of Prima Iustiniana his Legat and likwise the Bishop of Arles in France Epist 51. And. lib. 5. Epist 24. When there arose a controuersie betweene a Priest of Calcedon and the Patriarch of CoÌ„stantinople according to the Canons saith he it fel to the See Apostolick and was ended by our iudgement And lib. 10. Epist 30. He maketh a Bishop sweare that he will In all things abide in the Communion of the Bishop of Rome And in Bed lib. 1. cap. 27. Taketh vpon him to commit all the Bishops and Priests of Britany to S. Austins charge and without asking the Prince his leaue apointed him to erect two Archbishoppriks and 24. Bishopricks Finally he tooke vpon him to depose kings and princes For lib. 11. Epist 10. He saith Siquis c. If any king Priest Iudge or seculer person knowing this constitution of ours shall attempt to break it Let him want al Dignitie of his povver and honor And lib. 12. cap. vlt. If any king Prelat Iudg or seculer person of vvhat Degree or highnes soeuer doe violat the priuiledgee of S. Medards Monasterie Let him be deposed And as Baron An. 600 writeth out of the Chronicles of Millan gaue the Bishop of that Cittie authoritie to chuse what king he woulde after the race of Lomburdian kings was ended ProtestaÌ„ts opinion of S. Gregorie about the supremacie For these speeches and acts of Greg. Doct. Reinolds Confer pag. 549 saith of him and of all the Popes for 300. yeares before him that they auouch more of their See than is true and right But now the question is not about right Reinolds but about S. Gregâ— opinion of Supremacie And pag 545. saith that S. Greg. is somewhat large that waye pag. 550. The primacie which Greg Leo and others giue to the See of Rome doth so exceed the truth that c. And pag 17. he saith that Leo the great who was Pope 130. yeares before Greg. cherished the egge of the Popes Supremacie And pag. 16. saith Leo made Peter a fellow head a partie Rock and half foundation with Christ Which saith he pag. 10. Leo did that he might rise vp with S. Peter And Doct. Whitak VVhitaker Fulke lib. de consil pag. 37. Leo was a great builder of the See of Antichrist Fulkin 2. Thessal 2. Leo and Greg. were great workers and futherers of the See of Antichrist and of the mystery of iniquity And ibid. he doubteth not to say that the mysterie of iniquitie did vvorke in the See of Rome in Peters tyme and did shew it self in Anicetus Victor Cornelius Sozimus Bonifacius Celâ—stinus By which confesâ—ion of Protestantâ— a man of mean eyesight will easely see what S. Greg. and his Predecessors thought of the supremacie For if they were not of greater authoritie for their learning holines and antiquity they would haue bene as wel accounted Popes and Antichrists as their successors are In vvhat sense S. Gregorie impugned the Title of vniuersal Bishop 4. If any obiect that S. Greg. vehemently impugneth the Title of the vniuersal Bishop which the Patriarch of Constantinople in his time vsurped calling it proude sacrilegious and such like which he would neuer haue done if he had thought him selfe to haue bene head of all the Churches in the world I answer that S. Greg. could not doubt but that the Title of vniuersal Bishop might in some sense agree to the Pope Because the Councel of Calcedon which lib. 1. Epist 24. he professeth to reuerence as one of the fower Ghospells offered it to his Predecessors as him self testifieth lib. 4. Epist 32. Whervnto he addeth Epist 37. That his adduersarie the Patriarch of Constant knew wel that per Calcedonense Concilium huius Apostolica Sedis Antistites Vniuersales oblato honore voâ—ati sunt And lib. 4. epist 36. saith that the Patriarch of Alexandria knew it also to be so Which he would neuer haue said vnles it had bene both certain and euident so as his Aduersaries could not deny it Wherto lib. 7. epist 30. he addeth that it was giuen to his Predecessors by Fathers after the Councel And in the said Councel VVhich as Reinolds saith Confer pag. 563. was a Company of 630. Bishops sound in Religion and zealous of the glorie of God although it hath bene falsified by the Grâ—cians as witnesseth S. Greg. lib. 5. epist 14. yet thrise is Pope Leo called Vniuersal Patriarch without the gain saying of any one Which so many and so zealous would neuer haue permitted if it had bene altogether vnlawful And the same Reinolds confer pag. 562. professeth that the said Councel named Pope Leo their head And pag. 561. That he was President of the Councel S. Beda calleth S. Gregorie ouer the vvhole vvorld And of Bed lib. 2. cap. 1. S.
Vniuersities disputed excellently and shewed him self in diuers kinds of excercises His Rom. Religion Of his Roman religion can be no question For as Godwin and Bale cent 4 cap. 46. write he was made Archb. by the Pope ex plenitudine potestatis by his absolute authoritie And besides he was a Franciscan frier as Godwin rightly saith and Bale wrongly maketh him a Dominican and Prouincial of their order in England built the Gray Friers house in London and finallie was Cardinal Iohn Peckam Archbishop XLVIII 17. IN the yeare 1278. succeeded Iohn Peckam and departed this life An. Rare learning and behauiour 〈◊〉 Archb. Iohn 1292. A man saith Westmon An. 1278. Perfectissimus in doctrina most Perfect in learning Godwin saith of rare learning vsed great lenitie and gentlenes euery where and of an exceeding meeke facil and liberal minde His Roman religion is vndoubted His Rom. Religion For all write he was a Franciscan Frier and their Prouincial as his Predecessor had bene and made Archbishop as Westmon And Godwin l. cit and Fox Acts p. 349. and Bale Cent. 4. cap. 64. affirme by the meere authoritie of the Pope whervpon he is tearmed of Bale magnus robustus Antichristi miles a mightie and stout Champion of Antichrist Robert VVinchilsey Archb. XLIX 18. THe 49. Archbishop was Robert VVinchelsey elected an 1294. deceased an 1313. Walsingham ypodigmat pag. 100. writeth of him that He ruled the English Church notably in his dayes Exceelent learning vertue and vvisdom of Archb. vvinchelsey Godwin saith that being a childe he was admired for his towardlines and loued for his modest and gentle behauior gouerned the Vniuersitie of Paris with great commendation of integritie and wisdom gaue proofe of excellent knowledg of all good learning by preaching and disputing and was chosen to be Archbishop with the Kings good liking and applause of all men and coming to Rome the Pope a good and vertuous man saith Godwin and Cardinals vvere amazed at his rare learning ioyned vvith discretion and vvisdom He vvas a stout Prelat and a seuere punisher of sinne Such preferments as fel to his disposition he euer bestovved on men of excellent learning maintained many poore schollers at the Vniuersities and to all kinde of poore people was exceding bountiful In so much as therin I thinck he excelled all the Archbishops that euer were before or after him Besides the daylie fragments of his house he gaue euerie Friday and Sonday to euery Begger a loafe of bread VVere not these admirably learned and vertuous men more liklie to knovv the truth than Cranmer and such like And there were euerie such almes daies four or fiue thousand people Besides this euerie great festiual daye he sent 150. pence to such poore people as could not fetch his Almes Thus writeth Godwin of this admirable Archbishop which ioined to that which hath bene recited out of him selfe and others of the rare learning and vertue of many Archbishops before and shal be of many others hereafter were ynough to confound any Protestant and condemn their religion As for his Roman religion it is apparant His Rom. religion For he was chosen by the Monkes went to Rome admired of the Pope and Cardinals and answered thus to the Kinge Vnder God our vniuersal lorde vve haue tvvo other lordes a spiritual lord the Pope and a temporal lord the King and though vve be to obey botb yet the spiritual rather than the temporal as Godwin testifieth VValter Reinolds Archbishop L. 19. IN the yeare 1313. succeded Walter Reinolds and died an 1327. He vvas saith Godwin but meanly learned The great vvisdom of Archb. Reinolds but very vvise and of good gouernment singulerly fauored of King Edward 2. for his assureed fidelitie and great wisdome At the instance of the king saith Godwin he was thrust into the See by the Pope receaued his Pal and procured diuers Bulls from the Pope His Rom. Religion which putteth his Rom. religion out of question Simon Mepham Archbishop LI. Great learning of Archb. Mepham 20. THe 51. Archbishop was Simon Mepham cōsecrated An. 1327. and died An. His Rom. Keligion 1333. He was saith Godwin verie wel learned and Doctor of Diuinitie his Roman relegion is certain For as Godwin writeth He was elected by the Monks and afforded consecration by the Pope at Auinion Iohn Stratford Archbishop LII 21. THe 52. Archbishop was Iohn Stratford elect An. 1333. and continued about 15. yeares Famous learning of Archb. Stratford He was writeth Godwin famous for his learning and gouernment of the Archdeaconrie of Lincoln a good Bishop and both diligently and faithfully serued his king to the last hower a verie gentle and merciful man and gaue almes thrise euerie daye to 13. poore people His Rom. Rellgion His Roman religion is euident For he was as Godwin saith first made Bishop of Winchester by the Pope and after preferred by him also to the Archbishoprick of Canterburie Iohn Vfford Archbishop LIII Nobilitie and learning of Archb. Vfford 22. IN the yeare 1348. succeded Iohn Vfford and died the same yeare He was sonne of the Earle of Suflolke and Doctor of law And as for his Roman Religion that is out of doubt His Rom. Religion because as Godwin saith he was pronounced Archbishop by the Pope Thomas Bradwardin Archbishop LIIII 23. THe 54. was Thomas Bradwardin elected an 1349. and deceased the same yeare He was saith Godwin a good Mathematician a great Philosopher Eccellent learning nd holines of Archb. Bradvvardin and an excellent Diuine But aboue all saith he is to be commended his sinceritie of life and conuersation He was Confessor to King Edward 3. and in that office he behaued him selfe so as he deserueth eternal memorie for the same He was wont to reprehend the King with great bouldnes for such thinges as were amisse in him and in that long war of France he would be neuer from him but admonished him often secreatly and all his army in learned and most eloquent sermons publickly that they waxed not proud of their manifold victories And some there be that haue not doubted to ascribe that notable conquest rather to the vertue and holines of that man than to any prowes and wisdome of others It it certain he was elected Archbishop without his seeking and hardly saith he should yow finde any Archb. in any age to haue obtained his place in better sorte This high commendation giueth Godwin vnto this great and worthie Prelat and withal as great a discommendation to his Protestant religion His Rom. Religion For as Godwin him self saith he was consecrated at Auinion by a Cardinal in the Frier minors Church which sufficiently ynough testifieth his Roman religion in so much as Bale Cent. 15. cap. 87. calleth him Papistam a Papist Simon Islip Archbishop LV. Learning and good deeds of Archb. Islip 24. IN the yeare 1349. was elect Simon Islip and died an
accused in the Conclaue of fauering protestants and of other matters He cleared himself saith Godwin of all these suspitions absolutely so that the next day they were more resolute to make him Pope than before And infra he saith Queene Marie loued him for his learning and nobilitie but aboue all for his religion and finally that he reconciled England to the Pope and receiued from him his Pal. Bale Cent 8. cap. 100. saith he was a Cardinal soldier of Antichrist not to be commended for any vertue by the seruant of God and saith that in an Oration to the Emperor he called the German Protestants newe Turks Sleidan lib. 10. in fin and their Gospel Turcicum pestiferum adulterinum semen Turkish pestiferous and adulterous seede An. 1607. which Crashew was not a shamed in his sermon at Paules Crosse to affirme that Poole said o the written word of God Farther more Bale termeth this worthie Prelat and great ornament of our Nation horrible beast a rooter out of the truth of the Gospel a most wicked Traitor to his Contrie and prayeth God to confound him So vndoubted it was while Cardinal Poole liued that he was no Protestant but a most earnest Roman Catholick See Andreas Dioditius in vit Poli. Which who readeth his booke and considereth his deedes may yet see more fully But by him may the iudicious reader see with what truth or face our Ministers challeng S. Austin and other holy and antient Archbishops of Canterburie to be of their religion Epilog First and last Cath. Archb of Canterb. said Masse and haue palls from Rome The number of our Archb. Their continuance learning vertue and vvisdom 39. THus yow see the first and the last of the Catholick Archbishops of Canterburie namely S. Austin and Cardinal Pole to haue said Masse and had their Palls from Rome and all of them except one euer since the first Christianitie of our Nation vnto our daies for number thre score and nine for continewance of nine hundred fisty and eight yeares for learning many of them most famous for wisdom most excellent and for vertue diuers of them most admirable as you haue heard by the very confession of Protestants them selues VVho vvil not advventure his soule rather vvith these than vvith Cranmer Thus manie I say thus excellently qualified Primats and Pastors of al England thus long to haue taught the Catholick faith to haue followed it them selues to haue defended it with their great learning maintained it by their miracles authorized it by their notable vertues and finally to haue liued in it most religiously and died most happely What shall wee thinck of them That so many and great Clerks were so many hundred yeares ignorant of the truth That so many and so great Saints so long tyme missed of the way to heauen That all our Ancestors who so many yeares followed them were christened in vaine beleeued in vaine and worshiped and serued God in vaine and finally died in their sinnes and are damned and gon to hel No vvaie to heauen but by Christ and his true faith As we must needs thinck vnles we graunt the Roman Catholick faith to be the faith of Christ and right way to saluation Shall I say such an vnchristian vnnatural and vnreasonable thought enter into our harts And not rather follow the aduise of S. Paul saying Mementote Praepositorum vestrorum qui vobis locuti sunt verbum Dei quorum intuentes exitum conuersationis imitamini fidem Beholding the end of the coÌ„uersation of your Prelats follovv their faith Let vs behould the holy conuersation and happie vertuous ende of those holy and worthy Prelat and primats of England assuring our selues that vertue can not follow the Diuel nor Gods Saints be condemned to Hel. Let vs embrace their faith which was the roote of their vertue and their cheefe guide in their way to heauen whither they are happily ariued and we shall assuredly follow if we keepe their faith and imitat their vertue And thus hauing shewed that all our Archbishops of Canterburie and consequently all our Clergie Bishops Archdeacons Deacons Canons Pastors Vicars Monkes All Besides VViclef and his small number and Friers were Roman Catholicks euen from the first Christianity of our Nation to our age Let vs procâ—ed an shew the same of our Christian Kings and Laitie CHAP. XXI That all our Christian English kings to king Henrie 8. time were Roman Catholicks proued by general reasons 1 No record that anie of our old christian Kings vvas Protestant 1. FIrst because as I said of the Archbishops ther is no script no scrole no record no monument to testifie that our former Christian kings were of any other religion than king Henrie 8. was before he began the change Therfor they that affirme the contrarie either know it by reuelation or speake without booke Besides it is impossible that ther should be an alteration in religion which is the most markablest thing in a Common welth and that there should be no mention therof and altogether incredible in England where we see the first alteration from Paganisme to Christianitie and now lately from Papistrie to Protestancie recorded in all Histories yea priuat mutations made by kings in some Churches from Priests to monks or contrary wise And can we thinck that a mutation from Protestancie to Papistrie if any such had bene would haue bene omitted and forgotten 2. All the Archbishops of Canterburie were Roman Catholicks as is before shewed 2 All their Archb. vvere Catholicks and yet none of them trobled by the kings of former times for his religion yea most of them greatly honored by them and diuers made Archbishops by their kings procurment 3 They suffered Archb. to be consecrat of the Pope c. 3. They suffered the said Archbishops to go to Rome where diuers of them were consecrated of the Pope to receaue their Pal to be his legat and take their forsaid oath of fidelitie to the Pope which if they had bene Protest and not perfect Roman Catholick they would neuer haue permitted yea some of the kings procured Pals for their Archb Kings procure palls from the P. for their Archb. as King Edwin for S. Paulin in Beda lib. 2. cap. 17 King Alfwald for Archbishop Eanbald Florent An. 779. Huntington lib. 3. king Rufus for S. Anselm Fox Acts. pag. 185. 4. Nine of the ancient kings left their Kingdomes and became monks 4 Manie ancient Kings became Monks as Fox confesseth Acts. pag. 133. whose names are these king Kinegilfus K. Cedwalla king Ina king Ethelred king Sigebert king Coenred king Offa king Edbert Monks vovved chastie pouertie and obedience to whome pag. 131. he addeth king Kenred Now moÌ„kes in that time vowed chastitie as is euident in S. Beda lib. 5. cap. 22. lib. 4. cap. 25. lib. 3. cap. 25. And Pouertie lib. 1. cap. 25. And obedience lib. 4. cap. 5. And how
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
the Pope in which he professeth Profession of the King That amongst the rest of the Kings of the whole world we embrace in the armes of our singuler loue our most deere sonne in Christ the renowned King of EnglaÌ„d The popes testimonie of K Henrie 3. who as a Prince Catholick and deuout hath alwaies studied to honor the Roman Church his mother with a filiall subiection and dutifull deuotion because he would no way depart from her good pleasure but rather what things he vnderstood to be gratfull and pleasing to her he hath performed with a ready carefulnes And againe pag. 887. alleadgeth other letters of the Pope to the King wherin he saith Towards your person as to a sonne and speciall deuout of the Apostolick Sea we carying a Fatherly affection of loue do willingly giue audience to your requests as far as we may with God and do impart our benign fauor To these letters I will add two other publick letters of the nobilitie and Commons and of the Clergie at the same time taken out of Fox p. 288. Profession of the nobilitie and CoÌ„mons of EnglaÌ„d of their subiection to the Pope Paris pag. 901. and others To the reuerend Father in Christ Pope Innocent cheefe Bish The nobles with the Communalty of the whole Realme of England sending greeting with kissing of his blessed feete Our mother the church of Rome we loue with all our hartes as our duty is and couet the increase of her honor with so much affection as we may as to whome alwayes we ought to fly for refuge Item Neyther is it to our said mother vnknowne how beneficiall and bounfull a giuer the Realme of England haâ—â— bene now a long time for the more amplifying of her exaltation Againe Our king being a Catholick Prince wholly giuen to his deuotions and seruice of Christ so as he respecteth not the health of his owne body will feare and reuerence the See Apostolick and as deuout sonne of the Church of Rome desireth nothing more than to aduance the state and honor of the same And the said Fox pag. 291. and Paris and Westmon An. 1247. set downe an other letter of the Clergy and Communalty of Canterbury thus To the most holy Father in Christ Lord Innocent by Gods prouision cheefe Bishop The whole Communalty both of the Clergy and laity of the Prouince of Canterbury sendeth deuout kissing of his blessed feete England euer since her first Christianitie deuout to the Church of Rome Like as the Church of England since it first receaued the Catholick faith hate alwayes shewed it selfe faithfull and deuout in adhering to God our holy Mother the Church of Rome studying with al kind of seruice to please serue the same Church of England prostrate at the Popes feet and thincketh neuer otherwise to do but rather to continew and increase as she hath begun So now the same Church most humbly prostrat befor the feete of your holines most earnestly intreat c. And the same persons writing to the Cardinals call them Bases fulcientes Ecclesiam Dei Pillers vnderproping the Church of God Moreouer the said Paris pag. 929. hath the letters of the Religious men to the same Pope in these words professioÌ„ of the religions of England touching their subiection to the Pope To our most holy Father deere Lord in Christ Innocent by the grace of God cheefe Pastor of the vniuersall Church his deuout sonnes the Abbots and the Priors of this Prouince of Canterbury and Yorke health and kisses of your blessed feete The whole Church is gouerned vndet one Father Pastor also the Church of England is a most speciall member of the Church of Rome And pag. 930. The Nobles Clergy and Vniuersall People wish as their duty is health reuerently to such a great Bishop And ibidem The king writeth againe thus He knoweth who is ignorant of nothing that we alwayes placed our mother the Roman Church in the bowels of our sincere affection as her whome we would loue K. Henrie 3. vvould recur to the P in necessitie and vnto whome in immineÌ„t instaÌ„ts of necessitie as a sonne vnto his mother whome she ought to foster and norish from her dugges of milk we would recur Thus the King Clergie Religious Nobles and Commons doe most plainly and publickly professe their Catholick religioÌ„ and subiection to the Pope and his spirituall superioritie ouer them in so much as Godwin in the life of Sewal Archb. of York Protest confesse K. Henr. Cath. religion saith This King subiected and as it were prostrated him selfe to the Pope And Bale Cent. 4. cap. 23. noteth that King Henrie the third did not reigne but bore the Image of the Beast And cap. 6. speaking of the time of this King saith The healthful truth was vanished out of this Land men being led into perdition And cap. 34. Vnder King Henry 3. ther was great decay of true faith in Christ euen vnto our tyme in the merits of condignitie and congruall of the Papists in Indulgences suffrages of Saints Protest except against all vvritings from K. Hen. 3. to Luthers time vowes masses Purgatorie Images c. And therfor exhorteth all to trie the doctrine which florished from the year 1270. to the yeare 1520. So manifest a thing it is that this King and all his successors and Realme since him to the later ende of King Henrie 8. were Roman Catholicks And albeit this King and the common welth in his tyme repined some what at the Pope yet that was not for any points of faith or religion but onely as yow may see in Paris the Kings Chronicler of that time and others because he bestowed English Benefices vpoÌ„ Strangers VVestmon An. 1246. Which he being then driuen out of Rome and from his own liuing by a wicked Emperor was forced to doe Finally this King died as Continuat Paris then liuing writeth pag. 1343. Confessing his sinnes beating his brest absolued houseled aneiled honoring the Crosse Saints In this Kings time liued the holy Archb. of Canterb S. Edmund whose body long after his death was found incorrupt Westmon An 1247. and others Also Saint Richard Bishop of Chichester A man saith Westmon An. 1253. Of eminent knowledge See Sur. tom 2. and singuler or rare sanctitie Godwin in his life saith All men greatly reuerenced him not onely for his great learning but much more for his diligence in preaching his manifould vertues and aboue all his integritie of life and conuersation In regard of which and many miracles fathered saith he vpon him he was canonized In this Kings tyme also died that grear Clerck Robert Grostet Bish of Lincoln whome the Protest wouâ—d make one of theirs onely because he mislyked the Popes preferring of strangers to English Benefices But that reason is too friuolous Besides that Westmon An. 1253. testifieth that the same yeare he died he wrote thus to the Pope Salutem
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
by the Puritans who professe to be the pure Caluinists And for continuance of Luthers doctrine himself had so small hope therof as he could not forbeare words of despaire For in 3. Galat. fol. 154. I feare saith he the proper true vse of the law wil be after our time troden vnder foote vtterly abolished by the enemies of the truth For euen now whiles we are yet liuing and employ all diligence to set forth the office and vse both of the law and the Gospel ther be very few yea euen among those that wil be accounted Christians make a profession of the Gospel with vs Luther forseeth that he shal be forsaken that vnderstaÌ„d these things rightly VVhat think yee then shall come to passe when vve are dead gon And fol. 201. VVhich thing that Protestants should not acknowledg Luther for ther Pastor shall one day come to passe if not vvhilst vve liue yet vvhen vve are dead and gon Sectaries vvhen vve be dead shall possesse those Churches which we haue won and planted by our Ministerie So Engl. Minister And the like small hope our English Ministers haue of the continuance of their religioÌ„ as appeareth by the Declarat of Disciplin printed at Geneua 1580. I am afrayd saith that Author lest God be come into England as into some Castle in the way of his progresse for a small time Caluin in his preface before his Cathechisme did so despaire of posteritie of successioÌ„ in his religioÌ„ as saith he And Caluin I dare scarce think therof Their coÌ„sciences telling them all that their doctrin is not built vpoÌ„ that rock on which Christ built his Church and Doctrine but vpon the sandes of their human inuentions Libri Secundi Finis THE THIRD BOOKE IN VVHICH S. Austin and Luther and their doctrins are weighed together according to their qualities Set dovvne and proued in the tvvo former bookes PREFACE HItherto Gentle reader haue we shewed out of authenticall and sufficient witnesses that S Austin and Mar. Luther were the first Founders of the RomaÌ„ Catholick and Protestant religion in our English Nation and we haue put each of them with his qualities in his seuerall scale Novv it remaineth that vvith an euen hand vve lift vp the Ballance and vveighing them together iudg according to those qualities and enduements vvhich naturall reason and true prudence teach vs ought to be in a first Preacher and founder of Gods religion in a Nation whither is more likly to come from God bring his religion vvhither the contrarie CHAP. I. S. Austin and Luther weighed according to their learning How great a help learning is to discouer errors and to finde out truth and contrarie wise how great a hinderance ignorance is to attaine to truth and an ayde to lyes as a thing euident by it selfe neede no proofe HerevpoÌ„ it hath bene vsual to the Sectmaisters of all times as they are the beginners of new doctrins vnknowne to their Ancestors so to impute to them ignonoraÌ„ce and to arrogat to them selues especiall knowledg and learning by help wherof forsooth â—hey could discouer that truth which for ignoraÌ„ce their Forfathers could not finde out It was saith S. Bernard serm 65. in Cant. alwaies the trick of Hereticks to boast of singularitie of knowledg Thus the Donatists accused the rest of the world of ignorance At whome S. Austin lib. 1. cont Gaudent cap. 19. iesteth thus O dolor fraudata sunt tali magisterio tempora antiqua O sorrow that the ancient times wanted such Maisters And when the Pelagians in like sort condemned the ancient Fathers of ignorance he exclamed lib. 2. cont Iulian. cap. 10. in these words And darest thou call those blind And hath long days so confounded the highest with the lowest and shall darknes be so accounted light and light darknes that Iulian Pelagius Celestius shall see and Hilarie Ambr. Greg. be blind Yea in the time of Tertullian in the primitiue Church ther were hereticks who doubted not to impute ignorance to the Apostles them selues whome Tertul. l. de praescript refuteth thus what man well in his witts can thinck that they were ignorant of any thing whome our Lord gaue for teachers had alwaies in his company to whome he expounded aparte all obscure matters And when they bragged of their new light he merilie iesteth at them thus To these alone to these first was the truth reuealed Forsoth they obtained greater sauor and fuller grace of the Diuel And how vsuall it is with Luther and Protestants to boast of their especiall knowledg new light to impute blindnes ignorance and errors to the former ages and ancient Fathers no maÌ„ that either conuerseth with them or readeth their bookes can be ignoraÌ„t Audemus c. saith Luther wee dare glorie that Christ was first published of vs VVigand l. de Bonis Malis Germ. ascribeth to Luther such a lightening of the Articles of faith as was not known in the world since the Apostles tyme Neander lib. 8 explicat orbis teâ—â—a Fox p 416. edit 1563. Iuel Apolog Others cal him the mouth of Christ Chariot of Israel Finally some prefer him before all the Apostles but Paul as Cyriacus Spangenbergius who wil iustifie these verses Christus habet primas habeas tibi â—aule secundas At loca post illos proxima Luther habet Let Christ be fiâ—st and after him S. Paul be best But next to the Luth. deserus to go befor the rest And as Luther challengeth more light learning than the ancient Fathers so Zuinglius challengeth more light than he and Caluin than they both And in England the ProtestaÌ„ts of King Edwards time challenged more light than those of King Henries those of Queene Elizabeth more than they both and the Puritans challeng more light than the Protestant the Brownists than the Puritan till at last as his maiesty sayde of the Scottish Ministers they run madd with their light Confer at Hampt Court or râ—ther turn all into darknes of infidelitie Atheisme as dayly experieÌ„ce sheweth Wherfore to see whither indeede Luther were like to be better learned thaÌ„ S Austin Let vs compare them together according to that which hath bene tould of them S. Austin was an Italian Luther a Duch man See all these points proued befor l. 1. c. 4. l 2. c. 7. S. Austin studied in Rome when ther was there a famous Vniuersitie Luther in Wiâ—teÌ„berg places of no fame S. Austins Maister was S. Gregorie one of the fower Doctors of the Church Luthers Maister was a nameles fellow and for Protestancy he had no Maister at all vnles yow will reckon his black Maister S. Austin is not known to haue had any corporall impediment of studie Luther is known to haue had so great a one as he could scarce read three leaues together S. Austin had testimonie of S. Gregory that he waâ— repletus scientia scriptuarum full of the knowledg of scripture
God coÌ„firmed in the same sorte that the sending of the Apostles was that is God contesting with signes woÌ„ders Luthers wanted all such coÌ„firmatioÌ„ Iudg theÌ„ indifferent Reader whether of these two mens sending was more likly to be good CAAP. V. S. Austin and Luther weighed according to their orders of preaching administring the Sacraments CErtain it is that none caÌ„ lawfully administer the Sacraments of God but he that hath power order therto from God For ar S. Paul saith he bâ— 5 Nec quisquam sibi facit honorem sed qui vocatur a Deotanquam Aaron Sic nec Christus semetipsum clarificauit vt Pontifex fieret sed qui locutus â—st ad eum tu es sacerdos in aeternum secundum ordinem Melchisedech And if Christ could not offer sacrifice before he was made Priest how shall man take vpon him to administer Gods sacraments Wherfore according to that which hath bene said let vs weigh both their orders Saint Austins orders were such as S. Gregoryes were and coÌ„sequently such as all as Christendome at that time both approued vsed Luthers Ministrie for of his Roman Priesthood we speake not was such as the Christian world neuer heard of before S. Austin was made Priest at Rome by S Gregory or his predecessors authority and Bishop in France by his appointement Luther was made a Minister of no man at all And such orders as he had he saith he receaued from Antichrist and in the Sinagog of SathaÌ„ S. Austins administring the word and Sacraments was confirmed of God by miracles of Luthers doings no such mention S. Austins orders are disliked by none of his fellowes Luthers orders are reiected euen by many great Ptotestants Iudg then good Reader whether thou thinkest best CHAP. VI. S. Austin and Luther weighed according to the vniuersalitie or singularitie of their doctrine THe word Heretick is originaâ—y a Greek word signifying as much in English as a chooser And an heretick is nothing els but he who houldeth not the vniuersall and generall faith of Christians but maketh choise of some points therof that he will beleeue and denieth the rest And Catholicke likewise is originally a Greeke wotd signifying as much as vniuersal or General So that a Catholick ChristiaÌ„ is he who professeth the uniuersall faith of all Christendom VVherfore if we weigh S. Austin and Luther according to this balance we shal soone see which of them was the Catholik Sup. l. r. c. 11. l 2. cap. 12. which the heretick For S. Aust as is before shewed preached the vniuersall faith of Christendome making no singuler choise of his owne of any points of faith But Luther as is before declared swarued froÌ„ the vniuetsall faith of Christendome and followed that which ether none or inuisible persons held whom he neuer knew where or how many they were or rather none indeed knew it no not himselfe before he inuented it CHAP. VII S. Austin and Luther weighed according to their aduersaries alowance of their Doctrine IT must needs be euident truth which the Aduersaries confesse For if it might iustly be doubted of surely they would neuer admit it VVherfore this kind of weapon haue all men much esteemed vsed as the sword of Golias to cut of his owne head This argument Moises vsed Deut. 32 when he said For our God is not as their Gods are and let our enemies be iudges This argument vsed our Sauiour when being accused of the Iewes for casting out Diuels in Belsibub he appealed to the verdict of their children The same vsed S. Paule wheÌ„ against the Gentils he brought the testimonie of their poets The same vsed the holy Fathers wheÌ„ out of the hereticks owne Principles they ouerthrew their Religion The same now vse Catholiks against Protestants Protestants likwise indeuor to vse the same against vs as you may see in Morton in his Treatise of equiuocation Bel in his downfall and others And Archb. Bancroft in his Suruey cap. 8. arguing against the PuritaÌ„s out of their owne confession saith yow may be hould to build vpon it for a truth that they are so constrained to yeld vnto Wherfore by the light of reason and example of all that Religion must needes be thought to haue a great aduantage of the other which is by the Aduersaries therof accounted good and the other is not But in this there is no comparison betwixt S. Austins and Luthers religion See l. 1. c. 12 l 2. cap. 13. For wheras not only the Britons then confessed S. Austins doctrine to be the true way of righteousnes but also diuers ProtestaÌ„ts now haue acknowledged it to be the right beleefe the perfect faith of Christ the true religion of Christ pure incorrupte Christianity as hath bene declared before No one Roman Catholick can be named that euer since Lurher began afforded euer any hope of saluation to those that wittingly and willingly follow his doctrine CHAP. VIII S. Austin and Luther weighed according to their Miracles VVHat a certain and infallible way of truth Gods miracles are hath bene shewed before And what can be said for S. Austins or Luthers miracles is already set downe Here it remaineth that according to the rules of wisdome we weigh giue iudgment whether of their miracles were more likly to be true miracles wrought by God as set by him as it were his seales to ether of their doctrin See these proued befor l. 1. c. 13. l 2. cap. 14. By S. Aust meanes yow haue diuers things done which could not be done naturaly As the curing of a blind man and the healing of all lame diseased and deformed persons which were cured by baptisme at his apointmeÌ„t Of Luther yow haue not heard one thing which could not haue bene done naturally As the bewraying of a Iewe of whome he was admonished to take heede Of rising before a stone fel. Of shedding teares at his prayers Of touching the tentations of his hearers Yea the casting in of the obligation by the Diuel which yet Fox dare not auouch might wel haue bene done of the Diuels own accord Of S. Aust miracles there were many eye witnesses diuers of these enemies Of Luthers wonderments not so much as friends alleadged for the witnesses S. Austins miracles are testified by great Doctors and famous Saints as S. Gregorie S. Beda and others who by their learning could know the miracles for their holines would relate no vncertain fables for certain miracles Luthers wonderments haue no such testimonie S. Austins miracles were then confessed by his enemies the Britons now by diuers his aduersaries the Protestants No one past or present aduersarie euer coÌ„fessed Luther to haue wrought a miracle Finally no Catholik euer denied S. Austin to haue wrought miracles Diuers Protestants haue denied Luther euer to haue wrought any What man then is there that iudging things according to rules of wisdome will not thinck S. Austins miracles to haue bene true