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

that a while before the Conquest and somwhat after Kings tooke vpon them to inuest Bishops and Abbots as appeareth in Ingulp pag. 806. But this fact of theirs done of som ignorantly as must be thought of King Edred and others before the Conquest who were perfect Catholicks in faith as shall appeare herafter and also vertuous in life of others perhaps presumptuously and couetously against the order of the Church proueth no more that they were no Catholicks than worse facts of theirs against the law of Christ proueth them to haue bene no Christians For if Princes maye by euery fact of theirs be iudged of what religion they are they would sometimes seeme no Christians nor yet to haue a God As for S. Edward he might wel doe what he did for he was apointed by the Pope to be his Vicegerent and as it were Legat as we shall shewe in his life obiec ∣ tion 3 2. Thirdly they made saith Abbots lawes for the order and gouernment of the Church as is to be seene in the lawes of Edward of Alfred of Ethelstan and Canutus in Fox Volum 1. in fine and by many laws made since the Conquest against intrusions of the Pope as is to be seene in Syr Edward Cookes reports part 5. Ansvver Touching the lawes of the Christian Kings before the Conquest I answer that they are not Ecclesiasticall lawes such as define any thing as a point of faith or prescribe any thing concerning Religion and worship of God but are meere commandements partly for execution of former Ecclesiasticall lawes partly for procurement and conseruation of externall peace quietnes and order of the Church which kinde of lawes Princes may make as is to be seene in Stapleton Relect. Controu 2. q. 5. Ar. 1. See stapleton Besides that Christian Princes apoint thus some times things in ecclesiasticall matters not of authoritie but vpon zeale and not to dispose of faith and religion As for the lawes made since the Conquest which may seeme preiudiciall to the Popes authoritie the cheefest Authors of them were Edward 3. and Richard 2. who as shall appeare heerafter plainly professed the Popes Supremacie And therfor what lawes they made were no way to denie his authoritie but to restrain the execution therof in some cases because as the Apostle saith Omnia licent sed non omnia expediunt All things are lawfull but all things are not expedient So they thought that some execution of his authority in some matters would be preiud●ciall to their temporall state and therfor thought it not expedient that in those cases it should be practised As for Cookes reports they haue bene so answered as I thinck neither him self nor any for him will obiec ∣ tion 4 replie Fourthlie saith Abbots Then were the scriptures in foure seuerall languages of so many seuerall Nations besides the Latin tongue common to them all Beda lib. 1. cap. 1. This is vntrue Ansvver and Beda rather saith the contrarie His words are these This Iland at this present to the number of the 5. bookes of Moises doth studie and set forth the knowledg of one perfect truth that is with the language of the English the Britons the Scotts the Picts and the Latin which by studie of the scripture is made common to all the rest In which words he saith that the Inhabitants preached and published Christs truth in fiue seueral languages but the scripture they studied onely in Latin and therby it became common to all the Inhabitants And before in the life of Theodor we shewed by the confession of diuers Protestants that masse was in his tyme which was before S. Beda in Latin onely But admit that the scripture were then in Latin and in English too how proueth that that English men then were no Catholicks Haue not English Catholicks now the scripture in English Fiftlie saith Abbots obiec ∣ tion 5 Then were they in Monasteries commanded to be exercised in the reading of scriptures and euery one was required to learn the Lords prayer and Creede in the English tongue This is not worth the answering Ansvver For what doth the Monks reading scripture or the peoples learning the Lords prayer and Creed in English make against Catholick Religion 3. Sixtly saith Abbots Then was the Communiō obiec ∣ tion 6 ministred in both kindes as Paris in Heraldo and Rafo reporteth of some soldiers Ansvver What Paris saith of soldiers I knowe not For at this present I haue him not at hand But that English men in our Primitiue Church communicated onely with form of bread appeareth by Beda lib. 2. cap. 5. Wher Pagans say to S. Mellit VVhy dost thou not giue vnto vs of that white bread which thou didst giue to our Father Seba and dost yet giue to the people in Church But if S. Mellit had communicated people in both kinds it is lykly they would haue demanded both Besids that Beda expoundeth that place of Luke Cognouerunt eum in fractione panis where mention is of one onely kinde of sacramental communion Therfor he and consequently our English Church then alowed communion in one kinde But whether they communicated in both or one kinde maketh little to proue that they were not Catholick● because til lay people were forbidden it was lawful for them to communicate Obiec ∣ tion 7 in both kindes 4. Seauenthlie thē saith Abbots was Transubstantiation vnknowne and when it began to be broached or not long after Elfricus Archbishop of Canterburie contradicted it Ansvver How vntrue this is of Trāsubstantiation hath bene shewed before in the life of S. Greg and S. Odo As for Elfric the Protestant Bishops them selues who published that sermon confesse See befor hovv Bale confesseth Archb. Alfric to haue bene a Papist and of Transubstant in S. Odo Archb. that the Author therof was no Archbishop of Canterbury More likly it is to be true which Fox Acts. pag. 1148. saith that it was Elfric surnamed Bata an Heretick who as S. Dunstan appearing to one in a vision said as reporteth Osbern attempted to disherit his Church but I haue stopped him saith S. Dunstan he could not preuaile Albeit indeed that sermon doth more approoue Transubstantiation than disprooue it For in that is saide that Christ turned through inuisible might the bread to his owne body and wine to his blood And that holy howsel is by might of Gods word truly Christs body and his blood And that after their halowing bread and wine trulye are Christs body and blood And what other do Catholicks now say but what here is said Vz. That bread and wine are by inuisible power turned into Christs body and blood and become after consecration truly not figuratiuly his body and blood And though the Author of the sermon ad that the sacrament after consecration is not bodily but Ghostly Christs bodie yet the word ghostly is not added to deny the word Truly which is absolutly affirmed but onely to deny the word Bodily that is carnally

Doct. Humfrey that Saint Austin brought it into England And before S. Odo S. Odo Alcuin that great English Deuine Alcuin professeth it clearly in these words Bread of it selfe hath not reason Lib. de dluin offic c. de missa but the Priest prayeth that it be made reasonable of Almightie God by passing into the bodie of his sonne Item After Consecration it is one thing and seemeth an other Transubstant plainly professed For it seemeth bread and wine but it is in truth Christs body and blood VVherfor God prouiding for our weaknes who vse not to eat raw flesh nor duink blood maketh that these two gifts do abide in their ancient forme and yet it is in truth Christs body and blood And S. Beda cited by Walden S. Bede Tom. 2. cap. 82. There it seene the shape of bread where the substance of bread is not nether is it any other bread then that which came from heauen S. Dunstan Archbishop XXIII 23. IN the year 959. succeeded S. Dustan and died in the yeare 988. as all agree The great learning and rare vertue of S. Dunstā He was saith Godw. borne of good parentage and for the most parte brought vp in the Abbay of Glastenburie where besides other good learning he was taught to sing to play vpon Instruments to paint and carue In all which he prooued very excellent For his manifould good partes made much of the Kings most gratious vnto King Edward and King Elbred vnder whome he ruled all things at his pleasure His miracles and for the most parte admired for a most holy and vertuous man and after canonized for a Saint The like hath Bale Cent. 2. cap. 38. Malmsb lib. 1. Pont pag. 202. saith Surius Tom. 3. vvriten by Osborn in the tyme of the Conquest He adorned the stepps of his promotion with vnwearied vertues Those times were happy which had such a Prelat as did nothing lesse than he sayd And much there of his vertue and miracles But who readeth his life in Surius will admire him But his Roman religion is confessed of Protestants His Rom. Keligion For Godwin saith Godvvin He was a Monke and bewitched so he speaketh the forsaid Kings with loue of Monkerie Maried Priests persecuted Fox and applied all his indeuors to the raysing of Monkes and Monasteries and persecuted maried Priests Fox Acts. lib. 3. pag. 136. saith he was drovvned in all superstition And pag. 158. An ennemy to Priestes vviues Bale Cent. 2. cap. 38. He receaued a Pal of Pope Iohn 13. at Rome of vvhome he obtained a Breue by vvhich he might condemn the mariages the Concubins in deede of the Ministers of the Church and compel them to keepe the voue of single life Priests compelled to keep their novv of single life and that he did annihilat saith Bale the vvord of God as Luther vnderstandeth it for the Popes traditions And cap. 40. That he had a Vision at masse though Bale call it a dreame And there is extant the Ep. of pope Iohn 12. to S. Dunstan wherin he maketh him his Legat and giueth him a Pal to vse at Masse Ethelgar Archbishop XXIIII 24. AFter Saint Dunstan succeeded Ethelgar in the year 988 and sat two yeares His Rom. Rom. Religion of Archb. Ethelgar religion appeareth by that as Godwin saith he had before bene Abbot of Winchester which Malmsh lib. 1. Pont. pag. 203. saith he was made by Saint Ethelwald who was a notorious Papist Syricius Archbishop XXV Rom. religion of Archb. Syricius 25. THe 25. Archbishop who succeeded An 990. as Malmsb hath in Fast sate as he sayth fiue yeares was Siricius Whose Roman religion can not be doubted of For as Godwin sayth he was a Monk of Glastenburie and by Saint Dunstan made Abbot of S. Austins in Canterburie and by him also preferred to the Bishoprick of Wilton Alfricus Archbishop XXVI 26. GOdwin and Malmsb. in Fast do-put this Alfricus after Syricius although Malmsburie 1. Pont. pag. 203. put him before Syricius He entred as is said in fastis An. 995 and died An. 1006. as all agree Of these three Bishops little is written because the Danes rage was in their time most furious Rom. religion of Archb. Africus But his Roman religion is out of question For as Godwin testifieth he was brought vp in Glastenburie disciple as Bale saith Cent. 2. cap. 41. of S. Ethelwald Alfricus counted a craftie Papist and Abbot of Abingdon and for his crafte saith he in promoting Papistrie made Archbishop of Canterbury To this man Fox would gladly attribute a sermon in the Saxon tongue published by Protestants of the Eucharist But him self is doubtful pag. 1040. Edit 1596 And the Protestants that published the sermon deny it in their Preface before it And if he were the Author of that sermon it would not be a point of Protestancie as you may see by what Bale hath sayd S. Elpheg Archbishop XXVII 27. NExt followed S. Elpheg an 1006. and sate 7. years vvōderful vertue of S. Elpheg He vvas saith Godwin of great parentage and vvonderfull abstinence neuer eating drinking nor sleeping more than necessitie compelled him spending his time altogether in pietie studie or other necessaire busines So that vvhat vvith preaching and example of holy life he conuerted many vnto Christ And in the Bish of Winchester he addeth that he was a learned man Malmsb. His learning and miracles lib. 1. Pont. pag. 203. saith His life vvas ful of vertues and miracles beyng at Rome he manifestly tould vnto his company the death of Kenulph vvho had succeeded him in VVinchester was slaine of the Danes rather saith Florent An. 1012. than he vvould pil his floock to ransome him vvith 3000. pounds His body saith Malmsb. His bodie in corrupt retaining marks of fresh blood remaineth to this daye vncorrupted His Cathol faith The Roman religion of this blessed man is euident both by his going to Rome after he was chosen Archb. which vndoubtedly was to fetch his Pal and because as Godwin saith and Florent Malmsb. 1 Reg. cap. 11. saith of Bathe and Vestmon An. 984 he was Abbot before he vvas Bishop and finally Canonized by the Papists Liuing Archbishop XXVIII 28. LIuing succeded an 1013. and sate 7. yeares Of whome little is written but that he fled the Realme for feare of Danes But his Roman religion is certain by that which hath bene sayde of his Predeccessors Agelnoth Archbishop XXIX The vvorthines of Archb. Agelnoth 29. THe 29. is Agelnoth sirnamed the good saith Godwin and Florent an 1020 and sonne to the Earle Agelmar He entred an 1020. and sate 18. yeares He was so deere saith Bale Cent. 2. cap. 46. to King Canut that he vsed his wit and help cheefly in dispatching matters His Rom. religion His Roman religion is manifest For as the same Bale writeth he went to Rome as the manner saith he was

Greg. is called high Bishop ouer the whole vvorld Besids that Popes were before that time called Bishops of the Vniuersal Church as it is to be seene in Pope Leo Epist 54. 62. 65. Sixtus 1. epist 2. Victor epist 1. Pontianus and Stephanus epist 2. Which in sense is all one with Vniuersal Bishop if this Title be taken in the proper sense vvhy the Patriarch of Constant vnlavvfully tooke the title of vniuersal Bishop But S. Greg. condemned it in the Patriarch of Constant both bec●use it could no waye pertain to him in the proper sense for that he was not head of all the Church and also because he claimed it in such a sense as is vtterly vnlawful both to the Pope and to any Bishop els and is in deede sacrilegious For as S. Gregorie witnesseth lib. 4. epist 34. 36 38. lib. 5. epist 60. lib. 6. epist 31. 37. and lib. 7. epist 29. and 30. He would be called Vniuersal Bishop in such sort as his brethren being despised he alone might be called Bishop or that he might seeme to haue denyed his brethren to be Bishops That is so as if him self alone were the onely true and proper Bishop and others but his Deputies or Vicegerents and not so formal nor true Bishops as he In which sense that Title is truly sacrilegious as robbing all other Bishops of their Episcopal Dignitie S. Gregorie for Masse 5. And for the second point of Masse S. Greg. him self saith lib. 7. epist 29. thus VVee do the solemnitie of the Masse euery day in honor of them Martyrs Sutclif in his Answer to the Catholick supplication denieth these words to be in the place cited Which who will seeke shall take a taste of his impudencie Doct. Reinolds in his Confer pag. 532. Iuel art 1. diui 31. And art 3. diuis 21. and others saye that S. Greg. Masse was a Communion because in the Canon therof are these words vvho so euer shal receaue of this participation of the Altar the holy body and blood of thy sonne But so they might prooue that our Masse were no true Masse because the sayd wordes are in the Canon therof And they proue no more than that the Church prayeth for all such as shall communicat at masse and there shall receaue not bare bread and wine but the body and blood of Christ That S. Greg masse vvas no Protestant Communion For to say that S. Greg. masse was a Protestantish Communion of very material bread and wine as Iuel speaketh Art 8. Diui. 2. were great impudency First because in S. Greg. Massse is the Canō of our Masse in which the substance of our Masse consisteth And therfore his masse can be no more a Protestant Communion than ours And besides in the same booke of S. Greg is the very forme wherwith our Priests are made to say our Masse vz Take power to offer Sacrifice and to say Masse as wel for the liuing as for the dead Secondly Saint Greg. Masse was a true sacrifice of the body and blood of Christ as appeareth by these his words lib. 4. Dialag which book Bale cent 1. cap. 68. confess●th to be his cap. 58. VVe must sacrifice the daylie hosts of his Christs flesh and blood The hoste sacrificed at Masse saueth the soul according to S. Greg. for this holsome sacrificie doth saue the soule from euerlasting death which mystically representeth to vs that death of the onely sonne who albeit rising from death now dyeth not and death hath now no more power ouer him yet he liuing in him selfe immortally and incorruptibly is sacrificed for vs in this mysterie of the holy Oblation Christ sacrificed at masse vvithout dying For his body is there receaued his flesh is deuided for the saluation of his people His blood is not powred now into the hands of the Infidells but into the mouth of the faithful Christs blood povvred into the mouths of the faithful Loe how he professeth that we daylie sacrifice Christs body and blood and that this daylie sacrifice saueth the soule from eternal death and that though Christ be not killed therby yet is he sacrificed and his flesh and blood distributed to the people when they communicat at Masse which is the verie doctrin which we teach S. Greg. beleued Transubstātiation Again in S. Gregories Masse Transubstantiation was beleeued as appeareth by these wordes of Doct. Humfrey Iesuit part 2. rat 5. pag. 626. 627. Gregorie and Austin brought in Oblation of the holy host Transubstantiation c. How then could his Masse be a Protestant Communion Morouer in the Masse which his scholler S. Austin taught our Forfathers The mystery of the flesh and pretious blood saith Beda lib. 5. cap. 22. of the immaculat lamb is offered to God the Father in hope of redemption And S. Greg. lib. de Sacram. ante Canonem calleth the host of his masse the holesome host of the whole world the vital host The hoste of Masse a vital hoste expelling sinnes which expelleth all sinnes and causeth warines to auoid them for euer Is this likly to be very material bread And again l. cit Dial. cap. 57. he telleth vs that while one was captiue amongst enemies Masse louseth the bonds of a captiue his wife got sacrifice certain dayes to be offered for him who longe tyme after returning to his wife tould her what dayes his bonds were loosed which she knew to be the dayes when she got sacrifice offered for him Masse saueth from drovvning as manie faithful vvitnesses testifie Ibid. VVhen a Bishop saith S. Greg. offered the Sacrifice of the holesome hoste for the soule of him whome he thought was drowned he was saued from drowning as many saith he faithful and religious men haue witnessed to me and doe witnesse S. Greg. apointed 30 Masses to be said for one dead And cap. 55. he telleth of two deliuered out of the paines of Purgatorie by his Masse wherof 30. Masses were sayde for one of them by his owne apointment Thirdly S. Greg. Masse was said in honor of Martyrs as is alredy shewed and offered for the dead as is euident and Reinolds loc cit confesseth but so is not their communion Fourthly Ba● cent 1. cap. 68. saith that Greg. ordered the ceremonies of the Masse and made vp the Canon therof And Ibib. telleth what parts he added to the Masse Again Kemnit in Examen pag. 826. 827. confesseth Masse as it is now to haue bene finished in S. Greg. time But now it is far different from Protestants communion And it is euident that nothing since his tyme is added to the Canon which includeth the substance of the Masse Finally Fox Acts pag. 130. saith that about the yeare 780. Pope Adrian ratified and confirmed the order of S. Greg. Masse At what tyme saith he this vsuall Masse of the Papists began to be vniuersal and vniforme and generally receaued in all Churches Loe he confesseth that our vsual Masse came

man Fulke also in his Preface to his Annotat. saith that Luther in his heat misliked a true translation of the Bible So far could passion transport this new Apostle VVent against his consciēce Thirdly he impugned that which in his conscience he tooke to be truth and so committed that heinous sin against the holie Ghost which our sauiour saith shall be forgiuen nether in this world nor the next For as is before declared he often times offered to suppresse his new doctrine if he were not bound to recant it wherin he must needs doe againsts his owne conscience ether in preaching his new doctrin knowing it to be false or in suppressing it thinking it to be Gods truth And in Colloq Mensal fol. 158. him self confesseth thus Luther vvisheth he had neuer begun Protestancie I neuer leaut these thaughts that I wish and desire that I had neuer begun this busines And in parua Confessione I knew saith he that the eleuation of the Sacrament was idolatrous yet I kept it in the Church of VVittenberg that I might spite the diuel Carlostadius ô what wold not he do or say to spite Catholiks who to spite his freind and first scholer permitted as he thaught idolatrie against God And shall not we wish wo had neuer knowne that religiō which the Author therof wisheth he had neuer begun And albeit both he and all Protestants account it a thing commanded by God to communicate in both kinds and forbidden by him to communicate in one onely yet as Iuel Art 2. diuis 6. nether doth nor can deny he wrote If perchance the Councell shold appoint to communicate in both kinds we would least of all receaue bothe but then first in despite of the Councell we wold receaue but one or nether and in no case both kinds Behold how to spite a Councell he wold ether not communicate at all or not so as he thinketh God commanded And who will see more of this humor of Luther may read Vbenberg de Causis Cathol fidei c. cap. 15. But was this man who thus partly reiected partly corrupted Gods word and sinned against the holy Ghost likelie to be a man chosen by God to be a new preacher and restorer of his word and strangely lightned by the holy Ghost No Surely 4. Yea that we may be assured that it was the Prince and spirit of darknes who sent and lightned him almightie God so prouided that no aduersarie nor stranger but him self should vtter not vtter onely but write and print for a warning to all posteritie that in the dark night he learnt his doctrin of the Prince of darknes For lib. de missa angulari tom 6. Ienen fol. 28. b. and edit Luthers confession that he learnt his doctrin of the diuel Wittenberg 1577. by Thomas Kelug tom 7. fol. 228. he writeth thus Vpon a certain time I sodenly waked about midnight then Sathan began his disputation with me saying Harken right learned Doctor Luther Thou hast said priuat Masse these 15. yeare almost euery day what if priuat Masses were horrible idolatrie what if ther were not the bodie and bloud of Christ but thou wor●hipedst bread and wine and shewedst them to be worshiped of others To whome I answered saith Luther I am an anointed priest receaued vnction and consecration of a Bishop and did all things by command obedience of my Superiours How then shold I not haue consecrated seing I pronounced the words of Christ seriously with great earnestnes Thou hearest this All this said he the diuel is true But the Turks and Heathens do all in their temples vpon obedience and do their seruice with deuotiō The priests of Hieroboam did also all things with zeall with deuotion against the priests in Hierusalem These vvords are left out in the edition ofr vvittenberge VVhat if their ordination and consecration were false as the Turkish and Samaritans are false Priests thy worship is false and impious Here saith Luther I began to sweat and my hart to quake and beat within me The diuel can place and vrge his arguments fitly to oppose hath a great and strong voice And these disputations are not long a doing but streight one answer followeth an other And I well found then how it falleth out that men ore found dead in the morning in their bedds He can kill the bodie he can also by reasoning driue the soule into such straites that in a moment it is to forsake the bodie Luther confesseth that he vvas caught of the diuel in disputation VVherto he hath almost driuen me full often Surely in the dispute he caught me and against my will I wold haue caried such a heap of blasphemies before God but willingly vvold haue defended my innocencie VVherfore I marked what cause he had against my priesthood and consecration Hitherto Luther whose words whether I haue truly alledged or no may be seene in the editions which I named And after this Luther setteth downe fiue arguments which he learnt of the diuel against priesthood and Masse O detestable Maister O hatefull scholler O execrable doctrin O abhominable schole And O heauens be amazed that a Christian wold beleeue the diuel rather than Christs Church and that Christians shold follow him who professeth to follow the Diuel Hov ministers glosse Luthers confession 5. Ministers being greatly ashamed at this testimonie of Luther against him self his doctrin endeauor to cast manie mists before peoples eyes that they shold not perceaue the horror therof D. Sutlif l. de Eccles pag. 298. saith it was a dreame But Luther saith plainly that it was after he awaked and telleth what a voice the diuel vsed how he had like to haue died for fear Feild l. 3. of the Church c. vlt. Iuel Art ● diuis 2. and others say it was but a spirituall conflict and tempting of Luther to despaire But housoeuer the diuel ment also to draw Luther to desperation it can not be denied but that he ment to persuade him to detest his preisthoud and Masse as is euident both by the words cited and by the fiue arguments which the diuel brought against the Masse with which Luther as he saith was caught that is perswaded to reiect his priesthoud and Masse which before he greatly estemed It cā not therfore but impudently against Luthers owne words be denied but that this new doctrin that Preisthoud and Masse are naught he learnt of the diuel housoeuer the diuel hauing perswaded him that Forther confession of Luthers familiaritie vvhith the diuel mēt with all to driue him to despaire And howbeit our Ministers be ashamed of Luthers learning and freindship with the diuel yet he him self braggeth therof For to 2. Ieren fol. 77. Beleue me saith he wel yea very wel I know the diuel He often times walketh with me in the Dorter VVhen I am in companie he hurts me not but vvhen he catcheth me alone then he