with great difficulty Whereupon the said Parliament was continued in Disputation and Contention especially about this matter for the space of four Months and a half to wit from the 4. of November unto the 14. of March and in the mean space all was in suspence of what Religion England should be For as on the one side many that knew or suspected the Protectors inclination did think and lay Wagers that Zwinglianism would prevail so others hearing that Archbishop Cranmer and his party stood resolutely on the other side and had punished divers for speaking against the Mass and Real Presence in the Sacrament a little before to wit one Thomas Dobbe a Master of Art in Cambridge as Fox telleth us cast into the Counter by Cranmer and held there till he died and John Hume Imprisoned for the same Cause by the said Archbishop This I say made many to expect and Bett on the other side But especially this doubt and expectation was notorious in the Universities of Oxford and Cambridge where Peter Martyr and Bucer had Read now for the space of a year and more and were oftentimes urged and pressed much by their Scholars whereof the far greater parts in those days were Catholics to declare themselves clearly of what Opinion they wear touching the Sacrament of the Altar and the Real Presence To wit whether they were Lutherans or Zwinglians But they kept themselves aloof and indifferent or rather doubtful so far as they could until the determination of the Parliament should come Yet was Peter Martyr put into a great strait thereby For that having taken upon him to Read and Expound to the Scholars of Oxford the first Epistle to the Corinthians wherein the Apostle in the Eleventh Chapter handleth the Institution of the Blessed Sacrament he had thought to have come to that place just at the very time when the Parliament should have determined this Controversie 34. But the Contention enduring longer by some Months than he expected he was come to the Eleventh Chapter long before they could end in London Whereupon many Posts went to and fro between him and Cranmer to require a speedy resolution alleging that he could not detain himself any longer but that being come to the words Hoc est Corpus meum he must needs declare himself a Lutheran or a Zuinglian But he was willed to stay and entertain himself in other matter until the Determination might come and so the poor Frier did with admiration and laughter of all his Scholars standing upon those precedent words Accepit Panem c. Et gratias agens c. Fregit c. Et dixit c. Accipite manducate c. discoursing largely of every one of these Points and bearing off from the other that ensued But when at length the Post came that Zuinglianism must be defended then stepped up Peter Martyr boldly the next day and said Hoc est Corpus meum This is my Body interpreting it This is the Sign of my Body adding moreover that he wondred how any man could be of another Opinion seeing this Exposition was so clear Whereas if the Post had brought other News himself also would have taught the contrary Opinion And this Story was testified whil'st they were alive by Dr. Sanders Dr. Allen Dr. Stapleton and others that were present at this Trifling and Tergiversation of this Apostate-Frier And thus began our Zuinglian Gospel in England under King Edward VI. 35. Now let us hear a word or two out of the Statute it self about this Communion Book and profession of Zuinglianism establish'd in England after two years strife among the Protestants Whereas of long time saith the Act there hath been in this Realm of England divers Forms of Common Prayer commonly called the Service of the Church as well concerning the Mattins and Even-Song as also the holy Communion called the Mass c. And whereas the King's Majesty with the Advice of his most entirely-beloved Vncle the Lord Protector and others of his Highness's Council hath heretofore divers times assayed to stay Innovations or new Rites concerning the premises yet the same hath not had such good success as his Highness required in that behalf Whereupon his Highness by the most prudent Advice aforesaid being pleased to bear with the frailty and weakness of his Subjects in that behalf of his great Clemency hath been not only content to abstain from punishment in that behalf but also to the intent that an uniform quiet and godly Order should be had concerning the premisses hath appointed the Archbishop of Canterbury and certain of the most learned and discreet Bishops to consider and ponder the premises and thereupon having as well an eye and respect to the most sincere and pure Christian Religion taught by the Scriptures as to the Vsages of the Primitive Church should draw and make one convenient and meet Order Rite and Fashion of Common-Prayer and Administration of Sacraments to be used in England Wales c. The which at this time by the Aid of the Holy Ghost with uniform Agreement is by them concluded set forth and delivered to his Highness's great comfort and quietness of mind in a Book entituled The Book of Common-Prayer and Administration of Sacraments c. 36. This is the Preface to that Act of Parliament whereby you may see that this Communion-Book was devis'd first for bearing with the frailty of them that sought Innovations then that it was perform'd by uniform Consent Aid of the Holy Ghost according to the most sincere and pure Christian Religion taught in the Scriptures and lastly that the young Child-Prince received great comfort and quietness of mind thereby All which is ridiculous if you consider what a multitude of Errors and gross Absurdities the latter Protestants especially the preciser sort of them have gathered out against this Book yea after it was twice more reviewed altered and amended according to the pure Word of God as was pretended once in King Edward's days it self and then again in the beginning of her Majesties Reign whereof tho' I have spoken sufficiently in my Defence of the first Encounter against Sir F. Hastings yet cannot I omit to admonish the Reader in this place to read the ninth Chapter of the second Book entituled Dangerous Positions c. set forth by public Permission and printed in London Anno 1593. In which Chapter you shall see put together the words of divers new Gospellers concerning this Communion-Book affirm'd here in the Statute to be according to the most sincere and pure Christian Religion taught by the Scriptures But they say the contrary to wit that it is full of corruption and that many of the Contents thereof are against the Word of God the Sacraments wickedly mangled and prophaned therein the Lord's Supper not eaten but made a Pageant and Stage play that their public Baptism is full of childish superstitious toys 37. And finally not to stand any longer
A TREATISE OF Three Conversions of England FROM PAGANISM TO Christian Religion I. Under the Apostles in the First Age after CHRIST II. Under Pope Eleutherius and King Lucius in the Second Age. III. Under Pope Gregory the Great and King Ethelbert in the Sixth Age with divers other Matters thereunto appertaining The First Two PARTS Dedicated to the Catholics of England with a new Addition to the said Catholics upon the News of the late Queens Death and the Succession of His Majesty of Scotland to the Crown of ENGLAND By N. D. Author of the Ward-Word Enquire of ancient times before you remember the old days of your Forefathers consider of every Age as they have passed ask your Father and he will tell you demand of your Ancestors and they will declare unto you Deut. iv 32. LONDON Re-printed by Henry Hills Printer to the King 's Most Excellent Majesty for His Houshold and Chappel MDCLXXXVIII THE Epistle Dedicatory TO THE CATHOLICS of ENGLAND THo ' when I wrote the Preface that doth ensue I had no purpose to add any Epistle Dedicatory most dearly-beloved and worthy Catholics yet afterwards thinking of some other circumstances both of Matter and Time I deem'd it not amiss to say somewhat also in this kind of Dedication both for presenting this Work to whom principally it is due as also for Advertisement in some few Points which the present State of your Affairs doth seem to require 2. And for the first Who doth not see and consider that this Treatise of the first Planting of Christian Catholic Faith in England with the Continuance and Preservation thereof from Age to Age unto our Times doth chiefly and principally belong to You that are Catholics at this day most worthy Children of so renowned Parents most honorable Off-spring of so excellent Ancestors most glorious Posterity of so famous Antiquity whom future Ages will both esteem and extoll above many of your Predecessors for retaining That in times of War which they left unto you in possession of Peace and for defending that by so singular Constancy of Sufferings which they both received and bequeathed unto you by quiet Tradition 3. Which Tradition being set down proved and declared most clearly in this ensuing Work I do by offering the same unto you but present you with your own to wit the History of your own House the Records and Chronicles of your own Family the Pedigree and Genealogy of your own Forefathers the Antiquity and Nobility of your own Progenitors together with your just Title and Claim to their Inheritance producing jointly for the same your undoubted Charters Enrollments Evidences Writings and Witnesses which no man with reason can deny or call in doubt 4. And furthermore I do add in the end for more full Complement of this whole Cause all such former false and wrong Suits Pretences Pleas Intrusions Surreptions or other like Shifts or Wranglings which any Heretics to this day but especially these of our times have made hitherto about the same for shew of some Title or Right on their part to this Inheritance and Succession of yours And lastly I do produce also the Judgments Censures Sentences and Arrests of all Christian Parliaments of the World to wit the Determination of all the highest Ecclesiastical Tribunals in your favor By all which I doubt not but that your Right and Title remaineth most evident and clear to all Men of Judgment even to the Enemies or Adversaries themselves Wherefore most justly I do Dedicate this Treatise unto you which so many ways and for so many reasons is your own And so much for the first Point 5. The second also about the Circumstances of the present Time is already somewhat touched in that we have said How by God's holy Providence you are born in this time of War Tribulation and Contradiction instead of that large and long Peace and Tranquility which your Ancestors enjoyed in the use of that Catholic Religion for which you strive and suffer now which thing tho' for the present it seem unpleasant and distastful to Flesh and Blood yet will the hour come when it shall prove a most singular Benefit and Privilege to such as have received Grace to manifest themselves by this occasion seeing that according to the Apostle this is one principal End in God's Everlasting Wisdom for permission of Heresies ut qui probati sunt manifesti fiant that those that be of proof be made manifest by this occasion 6. Wherefore seeing as the same Apostle saith in another place it is given to you dear Catholics that live in England at this day not only to believe in him but also to suffer for him a singular privilege by his account yea and that we may say of You as he said and gloried of Himself and his Fellows Vincula vestra manifesta fiunt in Christo in omni praetorio Your Bonds for Christ are made notorious throughout all the Tribunals and Judgment-seats of our Country And yet further as he wrote to his dear Thessalonians in their highest praise and commendation You are become such Followers of Christ and his Apostles as receiving the Word of God with Joy of the Holy Ghost in great Tribulation you are made an Example or Spectacle to all other faithful people in Macedonia and Achaia for that from you is divulged the Word of God not only in Macedonia and Achaia but also in all other places by reason of your Faith which is published every-where throughout the World. 7. Seeing I say all this may be truly written of you and that our Country hath gotten more honorable Renown in Foreign Catholic Nations and the Church of God more Glory and Comfort by this your Patience and Sufferings in these few latter years than by the peaceable Calm of many former Ages of your Ancestors I know no true Servant of God that together with the commiseration of your present hard afflicted state receiveth not also particular Consolation by your Integrity and Constancy praying for your perseverance in that most honorable Course which hitherto you have held of true Obedience to Almighty God in matters of your Soul and Loyal Behavior of Duty towards your Temporal Prince in all worldly Affairs which course tho' it have not escaped the calumnious Tongues and Pens of some carping Adversaries yet is it justifiable and glorious both before God and Man where Reason ruleth and not Passion And I doubt not but that the Wisdom and Moderation both of her Majesty and her sage Council will rather in this Point ponder your own facts than your Adversaries words as also consider how rare such Examples of Patience are in these our days where so great a multitude for so many years hath passed under the Rod of so sharp Afflictions which is your singular commendation with all wise and godly men let Cavillers and Calumniators say what they will to the contrary 8. But God's holy hand hath not
the first an earnest Lutheran the other two Zwinglians 14. All these demonstrations I say King Henry made this year of his Catholic Opinion and Judgment in all points except in matter of Supremacy which was his own Interest And for the other six years which he lived afterwards he vary'd not from this but rather confirm'd the same as we may see by his burning of Anne Askew for denying the Real Presence in the Sacrament not many months before his death and by his own hearing of Mass in his bed and receiving the blessed Sacrament on his knees when he was not able to stand on his feet but especially by that which Bishop Gardiner testified while he lived and preached the same in a public Sermon at Paul's Cross that the said King not long before his dying day when he sent him Embassador to a Diet in Germany gave him special Commission in secret to procure by the means of some Catholic Princes and of the Pope's Legat and Nuntio there some honorable condition for his Majesty's reconciliation with the Pope and See of Rome again which tho' God of his secret Judgment permitted him not to effectuate by the shortness of his life yet appeareth it by this what his sense in matters of Religion was 15. So then now we have that Catholic Church and Religion continued in England during King Henry's Reign both in Prince and People tho' much turmoil'd by Faction Schisms and Heresie wherein notwithstanding she no more lost her possession and continuance than she did in time of the raging Arians Donatists or other Sectaries that prevailed in power for the present time either generally or in some particular Provinces as Lutherans and Zwinglians also did in King Henry's days in divers places or do at this day which yet was and is so as they are easily distinguished from the other not only by the Divisions and Differences among themselves but also for that the Union of the Catholic Religion doth ever shew it self in some Regions adjoyning yea commonly also even in those very places where these Sects do range and bear most rule some Catholics do remain to contradict them openly and to plead for their old possession and the greater the Persecution is the greater and more eminent is this Catholic contradicting part stirred up and increased by the very Power and Vertue of the Cross of Christ in Persecution as before hath been noted 16. And this was the state of Catholic Religion in King Henry's Reign to wit that it was held and defended publicly except only the Article of Ecclesiastical Supremacy denied to the Pope whereunto notwithstanding many thousands of the Realm never agreed and consequently were truly Catholics Heretics also were punished especially those three Sects that principally ranged at that time to wit Lutherans Anabaptists and Zwinglians all three taking their Origin from Luther so as of all these three Sects King Henry burned many and albeit of the fourth sort of men that opposed themselves against him to wit Catholics he put divers also to death under the name of Papists yet both this very Name as also the different manner of their Deaths but above all the nature of their Cause doth evidently distinguish them from the other and shew that their Deaths were true Martyrdoms and the others due Punishment for their Wickedness 17. For first the name of Papists that signifieth them to hold with the Pope as Supreme Head of their Church importeth no more hurt or offence than if any Sedition moved within any Realm those that hold with the King should be called Kinglings or those for example that hold part with the Mayor of London when any Apprentices would raise Rebellion against him should scornfully be called Mayorists and generally for a man to hold with his Lawful Superiour cannot be termed a Faction and much less an Heresie 18. Secondly the very difference and manner of punishment used by King Henry towards both parts the one by Fire the others by Beheading and Hanging doth evidently shew what difference he made of them the one as of Heretics and the other as of men offending against his State and Person after he had made the Supremacy Ecclesiastical to be a matter of his State and of his Royal Dignity whereby also he shewed that he was no Gospeller 19. But now for the third point which is the most important of all the rest to shew the difference in these mens Causes and that the Catholics suffered innocently for their Conscience and consequently were true Martyrs and that the other sorts of Sectaries were punished deservedly as Malefactors it is not hard to prove to him that is of any mean consideration or indifferency in matters For first who will not grant but that he that is an honest and good man when he goeth to bed for example cannot easily be made an evil man in his sleep without any motive of his affection or free will at all And again He that is a good and true Subject towards his Prince and Countrey this day how can he well to morrow be judged a Traytor the highest sin of all other if in the mean space he change not his mind nor do any act of word or deed contrary to that he did before And yet this was the Cause of the Catholics put to death under King Henry for the Supremacy 20. As for Example Sir Thomas More was Prisoner in the Tower of London upon some displeasure in the year 1534 where he attending only to his Prayers as himself testifieth and to the Writing of some Spiritual Books pertaining to the contempt of this present transitory World there passed in the mean time a Statute in the Parliament-house appointing that whomsoever did not believe the King's Majesty to be Supreme Head of the Church of England in causes Ecclesiastical should be a Traitor and suffer death for it which seeming a new and strange thing unto him and contrary to the belief of all his Forefathers he could not so soon conform himself thereunto and consequently refused when he was demanded to subscribe to the Statute and to make so great a change in his Faith upon the change of others for which soon after he was put to death not for that he had attempted altered or innovated any thing as you see but for that he would not alter and make innovation And this was the proper true cause of all Catholics that suffered for the Supremacy under King Henry VIII 20. But on the contrary side the others that were put to death by him as Sectaries did wickedly and presumptuously alter and innovate of their own heads many things about Belief and Doctrin different from that which they had received and contrary to the Belief of all their Forefathers ancient Christians for many Ages together and that with such obstinacy as no Reason Authority Discipline or Order no Witness Human or Divine could prevail with them and albeit for this obstinacy
other Church or Chappel of the Devil to deface and malign the same necessary it is that the difference between them both be seen and the descent of the right Church to be described from the Apostles time c. 26. Here we see all John Fox his drift laid down First he meaneth to contradict all former Writers that have magnified the Church of Rome and the Greatness and Glory thereof which he calleth the Devil's Chappel And in this he must contradict all the ancient Fathers and Writers for divers hundred years after Christ as Irenaeus Tertullian Augustin Optatus and other Writers that bring down the descent of the true Church of Christ by the Succession of the Bishops and Church of Rome as before you have heard And secondly Fox meaneth to set out another Christian Church trodden under foot before neglected in the World not regarded in Histories and almost scarce visible or known and yet was and is forsooth the only true Church of Christ keeping some spark of his true Doctrin and Religion he doth not say that all was true which she held nor that all Christ's Doctrin was taught in her but only some sparks or scraps of true Doctrin And further he promiseth that he will describe the descent of this Church from the Apostles time 27. This is John Fox his promise and we accept thereof And tho' it be scarce worth the performance to shew us a hidden obscure and trodden down Church in every Age that keepeth some sparks of true Doctrin and Religion for that every Sect and Heresie not denying Christ and his Doctrin wholly doth so yet shall we accept and exact the same being never so miserable and beggarly as we go over the whole course of Times and Ages from Christ downward following therein the distribution it self that John Fox hath appointed to be observed in his Story to wit from Christ to Constantine 300 years from Constantine to S. Gregory as much from S. Gregory and S. Augustin our Apostles to the Conquest 400 and odd years from the Conquest to Wickliff other 300 years from Wickliff to Luther about 240 from Luther's time to ours somewhat less than a hundred In all which variety of Times we shall examin briefly Whether John Fox his Church were on foot or no What Continuance or Succession it may be said to have had Where when and by what men it was begun continued and acknowledged What Doctrin it held and whence and with what Vnion or Conformity with it self or with the Catholic Roman Church Which Catholic Church being shewed and declared in the first Part of this Book to have been founded by the Apostles and conserved visibly from that time hither by Succession of Bishops and Prelates Governors and Professors thereof will easily also bring in the Notice and Certificate of John Fox his opposite Church whereof now we begin to treat CHAP. II. The particular Examination of the Descent or Succession of John Fox his Church in England or elsewhere for the first Three Hundred years after CHRIST to wit unto the time of Constantine the Emperour And whether any such Church was extant then in the World or no and in Whom HE that will consider the proportion of John Fox his Book of Acts and Monuments in the latter Edition he shall find it the greatest perhaps in Volume that ever was put forth in our English Tongue and the falsest in substance without perhaps that ever was published in any Tongue The Volume consisteth of above a thousand Leaves of the largest Paper that lightly hath been seen and every Leaf containeth four great Columns and yet if you consider how many Leaves of those thousand he hath spent in Deduction of the whole Church either His or Ours and the whole Ecclesiastical Story thereof for the first thousand years after Christ they are by his own account but threescore and four to wit scarce the thirtieth part of that he bestoweth in the last five hundred years 2. And further if this his thousand years Story containing threescore and four leaves be sifted and examined what it containeth not four of them do appertain to that which he should handle which is the visible Deduction of his Church as we shall endeavor briefly to shew dividing the whole thousand and threescore years from Christ to William the Conqueror into four distinct Times or Stations appointed out by John Fox himself in his Book to wit the first from Christ to Constantine containing 300 years the second from Constantine to K. Ethelbert's Conversion by St. Augustin containing other 300 years the third from King Ethelbert and other six Kings of England reigning jointly with him unto King Egbert the first Monarch of the English Nation which space is somewhat more than other 200 years and the fourth from King Egbert to William the Conqueror containing the same or some few more years 3. Let us now follow I say John Fox throughout all these Ages and different stations of times and see out of what Holes or Dens he will draw his little hidden trodden down Church different from the Roman Visible Church and yet endued notwithstanding from time to time with some little sparks of Truth which he promiseth to bring down from the Apostles to our time In the first 300 years then from Christ to Constantine whereas all other Ecclesiastical Writers and St. Luke amongst the rest in his Acts of the Apostles ch 2 3 4 c. do set down the visible beginning of Christ's Church by his Apostles and Disciples their strengthening and confirmation by the coming of the Holy Ghost their preaching and converting of others their great and many Miracles and thereby the establishing and wonderful increase of the said Church throughout the World and continuance of the same downward by Succession of Bishops but namely and specially of the Bishops of Rome as before hath been declared and is to be seen in the Writings of Dionysius Areopagita Josephus Justinus Egesippus Clemens Irenaeus Tertullian Origenes Julius Africanus Cyprian Eusebius and others of these Ages John Fox followeth no such order at all nor ever so much as mentioneth any descent of Bishops of His Church or Ours but only to spend time and fill up Paper taketh upon him to translate out of Eusebius and other Authors the Martyrdoms of such as suffered for Christian Religion in the ten general Persecutions of these first 300 years setting the same forth also in painted Pictures for no other purpose as it seemeth but only to entertain his Reader with some strange and delightful Spectacle and afterward so to joyn his Protestant burned Martyrs with those of the Primitive Church as the Painting being somewhat alike the simple Reader might thereby be induced to think that there was no great difference either in their Persons or Cause of suffering 4. But I would ask John Fox To what purpose of his was the bringing in of all these Martyrs of the Primitive
Church throughout the World Were they His or Our Martyrs think you For to both of us they cannot be Martyrs that is to say Witnesses we being of a different belief for that we of our part do hold resolutely the saying of St. Athanasius in his Creed That whosoever doth not hold all and every point of the Catholic Faith entirely shall perish eternally If therefore he will say they were his Martyrs he must prove that they were in all and every point of His Religion and not of Ours And to examin this point to wit of what Religion they were whether more of Ours or of His divers considerations may be brought in As first Who of us do more honor them We keep their Days and Feasts as all men know we put them in our Ecclesiastical Calendar and Martyrology we keep their Relics we honor their Tombs we call upon them in Heaven to pray for us as reigning in most high Glory with Christ All which Protestants do mislike yea John Fox by name hath put the most of them I mean of the Martyrs of these first 300 years quite out of his Ecclesiastical Calendar to give place to John Wickliff John Husse Martin Luther and other like Companions as may be seen in the very first pages of his Book which is a sign that we esteem and honor them more than they which we would not do if we did not persuade our selves that they were of our Religion and not of Protestants in any point of Controversie between us 5. Moreover the Christian visible Church of that time to wit of those first 300 years wherein these Martyrs suffered and were put to death would never have registred them for Saints nor admitted them into the number of true Martyrs if in all points they had not been of her Faith and Communion no more than she did those of divers Sects namely of the Marcionists and Montanists who were very many and bragged of Martyrdom and of God's assistance therein no less but much more than true Catholics as Apollinaris a most ancient Bishop related by Eusebius in his fifth Book of Ecclesiastical History doth testifie at large Yea these Heretics especially the latter sort were so forward in Martyrdom as they held it was not lawful to flee in time of Persecution as may appear by Tertullian who defended the same also after he was fallen into that Heresie himself St. Cyprian doth inveigh often against the Martyrs of the Novatians and St. Epiphanius against those of the Euphemits sirnamed for the multitude of their false Martyrs Martyrians and St. Augustin no less earnestly doth detest those Martyrs of the Donatists who rather than they would lack Martyrs were ready to murder themselves All which Martyrs notwithstanding were rejected by the Catholic Church tho' in shew they died for Christ for that they agreed not with her in all points of Faith and Belief And consequently we may infer for most certain that seeing the Catholic Church of that time and of all times since hath held these Martyrs before mentioned of the first ten Persecutions for true Saints and Martyrs indeed and have continued their honorable remembrance both by Histories and celebrating their annual Feasts and Memories sure it is that they agreed fully with the said known Catholic Church of those Ages Whereof we infer again That seeing the Faith of those first 300 years was continued as before we have proved in the second 300 years and so consequently downward and delivered to us and forasmuch as the Church of Rome was held still for Head of all this Church it cannot be that these Martyrs were of John Fox's Religion and consequently are to no purpose brought in by him but only for that he had nothing else to talk of or to make a shew of handling some pious matter in his Book 6. Moreover if we would take upon us to reflect upon all that is extant of the sayings and doings of these Martyrs recorded in their Histories we might soon discern of what Religion they were and whether they were John Fox his Martyrs or Ours As for example in that Answer of St. Andrew the Apostle and holy Martyr which he made to Aegeas the Proconsul that exhorted him to sacrifice to Idols Ego saith he Omnipotenti Deo qui unus verus est immolo quotidie c. I do sacrifice daily to Almighty God that is One and True not the flesh of Bulls or blood of Goats but the immaculate Lamb upon the Altar whose flesh after that all the Faithful People have eaten the same Lamb that is sacrificed remaineth whole and alive as before This man as you see spoke not as a Protestant Martyr 7. The Speech also of St. Laurence Martyr that suffered in Rome under the Emperor Valerianus the same year that St. Cyprian did in Carthage his Speech I say to Pope Sixtus Bishop of Rome whose Deacon he was and who was carry'd to Martyrdom three days before him doth not shew that he was a Protestant but rather a plain Papist as both St. Ambrose St. Augustin and other later Authors do relate the same Cùm videret Laurentius saith St. Ambrose Sixtum Episcopum suum ad Martyrium duci flere coepit c. When Laurence the Deacon saw his Bishop Sixtus to be carried away to Martyrdom he began to weep not for the others suffering but for his own remaining behind him wherefore he cried unto him in these words Whither do you go O Father without your Son and whither do you hasten O holy Priest without your Deacon You were never wont to offer Sacrifice without a Minister what then hath displeased you in me that you leave me behind you Have you proved me perhaps to be a Coward Make trial I pray you whether you have chosen unto your self a fit Minister to whom you have committed the dispensing of our Lord's Blood And then seeing you have not denied unto me the Fellowship of administring Sacraments do not deny me the Fellowship of shedding my Blood also with you 8. Thus talked St. Laurence of his Deacon's Office in dispensing the Blood of Christ from the Altar and in ministring to his Bishop while he offered Sacrifice which is a phrase far different from Protestants manner of Speech But if we consider the Speech of the Heathen Emperour to St. Laurence set down by Aurelius Prudentius above 1200 years past objecting to Christian Priests their sacrificing in Gold and dispensing the Blood of our Savior in silver Cups and the like we shall easily see of what Religion this Martyr was Hunc esse vestris Orgiis Mor émque artem proditum est Hanc disciplinam foederis Libent ut auro Antistites Argenteis scyphis ferunt Fumare sacrum sanguinem Auróque nocturnis sacris Astare fixos caereos c. We hear saith the Persecutor this to be the fashion and device of your Feasts and
discipline of your Confederation that your Bishops must sacrifice in Gold and dispense Blood in Silver Cups and that in your Night-Vigils you have Waxen Torches in Golden Candlesticks c. And thus much of St. Laurence whose Persecutor speaketh like a perfect Protestant which is an Argument that himself was none 9. Now as for the other glorious Martyr and Bishop St. Cyprian who suffered under the same Emperour and in the same year that Pope Sixtus and St. Laurence did as appears by Pontius his Deacon that lived with him we have shewed before that the Magdeburgians do reprehend him sharply I mean St. Cyprian for this very point about offering Sacrifice for that he saith Sacerdotem vice Christi fungi Deo Patri sacrificium offerre lib. 2. ep 3. That the Priest doth perform the Office of Christ and offereth Sacrifice to God the Father So as now we have here three Massing or Sacrificing Priests which is the highest Crime objected to Priests now in England and a Massing Deacon that helpeth to Mass and all four most glorious Martyrs within these first 300 years to wit St. Andrew the Apostle by his own Confession St. Sixtus Bishop of Rome by the testimony of St. Laurence St. Cyprian Bishop of Carthage by the accusation of the Magdeburgians and St. Laurence the Deacon by testimony of Prudentius St. Ambrose and others And it were over-long to pass any further in this examination for that the Examples would be infinite this be-being sufficient to shew how little it maketh for John Fox his purpose to have brought in this so large and particular a story of all the Martyrs of the first ten Persecutions they being so opposite to his late Protestant Martyrs as they are 10. Well then this is sufficient for these Martyrs But what shall we say to the whole intent and drift of John Fox which should have been as you know to lay before us the continual descent throughout these first three Ages of his poor oppressed and persecuted and yet the only true Church of Christ almost scarce visible or known to worldly eyes c This I say he should have shewed and laid open to us for that we find no other Christian Church known in the World in these first 300 years but only One which tho' it were much persecuted yet was it neither obscure nor hidden from the eyes either of good or bad but most visible and apparent to all the World. And in the end of these 300 years to wit under Constantine the Emperour and Silvester the Pope of Rome the same came to be so magnificent and glorious as all the World remained astonished thereat which appeareth partly by that which Eusebius and all other Ecclesiastical Writers do recount in the Life of the said Constantine especially Eusebius that wrote four whole Books of the said Constantine's Life and Actions who was a most excellent Christian Emperour And amongst other points of his most pious Devotion it is recorded that he builded four goodly Churches within the City of Rome carrying Earth to the first Foundation of them with his own hands and adorning them with holy Images endowing the same with rich Possessions Furniture and Ecclesiastical Ornaments and consecrated precious Vessels for Divine Service dedicating the one of them which was his own Palace of Lateran unto our Savior and St. John Baptist the other to St. Peter the third to St. Paul and the fourth to St. Laurence all which do remain unto this day and the very manner of building thereof with their Altars Fonts Pictures and other such-like Antiquities do well shew without Books what manner of Religion was then in use 11. This was the known visible Church then of Christians in those days as glorious and renowned as can be imagined Of which Church one wrote at that time to Constantine himself thus Quis locus in terra est c What place is there in the whole Earth which hath not received the Faith of Christ either where the Sun riseth or where it falleth where the North-Pole is elevated or where the South all is filled with the Majesty of this God. The same writeth Optatus Concedite Deo c. Yield this unto Christ who is God that his Garden spread it self over all the World Can you deny unto him now but that Christians do possess both East West North and South as also the Provinces of innumerable Islands And the same hath St. Basil in his 72d and 75th Epistle and the like St. Hilary lib. 6. de Trinitate This then was the greatness of this Universal Catholic Church at that day and of this Church were counted the head Bishops for all these 300 years the Popes and Bishops of Rome as appeareth by the deductions made by Irenaeus Tertullian and others before mentioned and in this Church was held to be all Catholic Truth and none out of it Which being so I would gladly know what poor obscure trodden-down Church neglected in the World not regarded in Histories and almost scarce visible or known which yet he saith to be the only true Church of God can John Fox find us out in these first 300 years especially seeing he saith also that it must be different from the Church of Rome as from the Devil's Chappel and that it must come down from the Apostles time and always hold some sparkles of true Doctrin 12. For Example or Proof whereof notwithstanding he mentioneth no one Man Woman or Child that was of that Church in all these 300 years and consequently he driveth us to imagin or seek out who they are that made up this obscure Church of his different and opposite to the Roman And I can find none except the known Heretics of these first three Ages to whom the description of his Church may easily agree for first none will deny but that albeit they were many in number as Simon Magus and his Followers the Nicolaits Cerynthians Ebionites Menandrians Saturnians in the first Age Basilidians Gnosticks Cerdonists Marcionists Valentinians Encratites Montanists and others in the second Age as also Helchesits Novatians Sabellians Manichees and many more in the third Age and that in divers Countries and Provinces they had their Followers their Churches their Assemblies under the name of Reformed Christians Elect People and men of more perfection than the rest yet in respect of the glorious Catholic Church that shined throughout the World they were just as John Fox describeth his People here to wit a poor oppressed and persecuted Church c. Oppressed by force of Truth and persecuted by the famous Writings of Catholic Doctors against them as after the Apostles themselves St. Ignatius Justinus Martyr St. Dionyse of Corinth St. Polycarp Irenaeus Clem. Alexandrinus Tertullian Origen Cyprian Ammonius Pamphilus Arnobius and others They were persecuted also by the Excommunications and spiritual Censures of all Catholic Bishops throughout the World but especially by the
respect of obscurity and contemptibility John Fox may easily joyn his Church with them as also in having some sparkles of true Doctrin but not the whole body of true Doctrin among them 5. He may joyn also in divers particular Doctrins which these men held as peculiar Heresies to themselves and were condemn'd by the Church for such in those days and are held also in these days by John Fox his Church in the very self-same words sense and meaning as they were held by those Heretics As namely he may joyn with the Donatists who said that thy were the only true Church and called the Succession of Bishops in the Church of Rome as Sectaries do at this day the Chair of Pestilence and moreover that the whole Church besides themselves had erred c. which is the common Song of our modern Protestants And further if you will see how near of Kin these Donatists and our Protestants be both in Manners Conditions Doctrin and Belief read St. Augustin Optatus and other Writers that objected against them these things following to wit That they had cast the blessed Sacrament of the Altar to Dogs overthrew Altars broke Chalices and sold them cast a Bottle of holy Chrism out of the Church-window shaved Priests heads to take away their Unction turned Nuns out of their Monasteries to the World polluted all Church stuff and the like And whether John Fox and his Fellows do not joyn also in these Points let the Reader judge 6. They may joyn in like manner with the Eunomians for their only Faith who affirmed as St. Augustin saith quòd nihil cuiquam obesset guorumlibet perpetratio ac perseverantia peccatorum si hujus quae ab illis docebatur Fidei particeps esset That the committing and perseverance in never so great sins could not hurt him that was partaker of their Faith. They may also joyn with the Novatians of that time in denying the Churches power in forgiving sins They may joyn with the Aerians who taught as St. Angustin saith non oportere orare vel Oblationem offerre pro mortuis that we ought not to pray or offer Oblations for them that be dead and further That solemn Feasts are not to be appointed by the Church but every one to fast when he would lest he should seem to be under the Law c. 7. Thus testifieth St. Augustin of him and of Jovinian that followed him both the said Father and St. Hierom that wrote against him do accuse him to have held That all sins were equal before God that fasting from certain meats was not profitable that chast Marriage was equal in honor and merit to professed Virginity in Nuns and that he had been cause that some Nuns had married in Rome and finally that the reward in Heaven was equal to all men And is not this good currant Protestant Doctrin and Practice at this day But let us go forward They may joyn also with the Helvidians or Antidicomarians in impugning our Blessed Lady and equalling Marriage with Virginity And much more with Vigilantius in impugning the continent sole Life of Clergy-men Worship of Martyrs at their Tombs use of Candles and Torches in the Church by day-time Invocation of Saints Vows of Poverty and the like 8. I will go no further for that this is sufficient to see what Communion John Fox his Church did hold in these three Ages either with the common known Catholic Church of Christ or with these lurking Assemblies of Heretics pursued and persecuted by the said Church and for that John Fox is guilty to himself in this behalf he hath proceeded accordingly in his Acts and Monuments For whereas he promiseth a several Book of these second 300 years under this Title The second Book containing the next 300 years after Christ c. he not finding any sufficient matter for his purpose to patch up this second Book withal as he did the former with recounting the Martyrs of those days what shift deviseth he think you to blear his Readers eyes with all and to seem to say somewhat in the continuation of his Story You shall hear briefly and by this one trick you may learn to know the man and his meaning for the time to come 9. First he writeth but five leaves in all for the continuation of the Story of these second 300 years A short Volume you will say for so great and copious an Argument And yet further you must know that of these five leaves he passeth two in telling tales and matters that fell under Pope Eleutherius and King Lucius more than a hundred years before and consequently it should have been told in his former Book by order of Time and Story and then the other three leaves he spendeth in setting down the entrance of the Saxons into England about the year of Christ 449 and the Succession of their Pagan Kings unto St. Augustin's coming So as of all the foresaid glorious Christian Church for 300 years together to wit from Pope Sylvester and Constantine unto Pope Gregory and Mauritius the Emperour wherein she flourished more than in any other three Ages we find only five Leaves designed but scarce three Lines performed Whereby you may perceive how little part John Fox persuadeth himself to have in these three Ages for his hidden Church You may consider also what an honest Bargainer he is and how well he performeth his promise made in the first page of his whole Work wherein he saith That he will set forth at large the whole Race and Course of the Church from the Primitive Age to these latter times of ours c. whereof you see he hath performed nothing at all hitherto either largely or briefly I mean of this Race or Course of any Church General or Particular Domestical or Foreign Good or Bad True or False His or Ours for of the first 300 years he wrote only the ten Persecutions as you have seen and of the second 300 years he writeth nothing at all 10. Which if you consider well is a strange confession of his own weakness and poverty seeing that these three Ages to wit the fourth fifth and sixth are the most abundant of matter that are to be found in the Church of Christ from the beginning and so might he see by the Centuries of his Masters the Magdeburgians who do enlarge themselves much more in these three Ages than in the former enforced thereunto by the multitude of matter tho' all against themselves as before hath been noted and here will also appear which John Fox well perceiving thought best by slight of silence to avoid that inconvenience of treating a History so apparently against himself Which slight notwithstanding or rather flight every man of mean understanding doth easily see considering that according to the Argument of his Book and particular promise made before he should have declared to us That the Religion of Britanny in these 300
dived in the water that they must have Lamps lighted at their Baptism And for the Blessed Sacrament of the Altar they shew us How it was wont to be administred and sent when occasion was offered from one place to another how often it should be received and with what reverence and with what Vigils and Prayers before and how it was wont to be carried to them that lay on their Death-bed and how they were bound to confess it openly to be the true Body and Blood of Christ before they received it and what great Miracles fell out for proof and confirmation of the truth about this Real Presence These and almost infinite other points like unto these the Magdeburgians do prove at length to have been in use throughout this fourth Age by the Testimonies and Writings of the principal Doctors thereof 27. Wherefore I will leave the Reader to consider what manner of people these Lutheran Writers are who do record so many important Testimonies against themselves and having alledged them then they refute all again presently with this bare shift that they are either Jewish or Pagan Ceremonies brought in by the Fathers upon Superstition and so not to be regarded and this they think to be sufficient to refute them all As for Example talking of the Ceremony of Fasting in those days what Meats they did eat and how rigorously they abstained and how long these good fellows do write thus Jejunia observasse religiosiùs quidem seu superstitiosiùs quà m superioribus saeculis hujus aetatis Christianos Historiae testantur Histories do testifie unto us that the Christians of this Age did observe Fasting-days more religiously or rather more superstitiously than any Age before for that Human Traditions began now to be more multiplied and Epiphanius doth say that the Fast of Wednesdays and Fridays was observed at this time as a Tradition of the Apostles but we find no such thing in their Works Thus said these Germans that never perhaps fasted a day in their life nor ever abstained for Devotion-sake from any good morsel of Meat that their Lips could reach unto And so much of these men for they are not worth the spending of time to refute them Well then by these few Examples taken out of two Chapters only of the Magdeburgians about this fourth Age we see what may be gathered if we would go over all the three Centuries for these three Ages from Constantine to St. Gregory and thereby also we see the reason why Fox wrote so little of these three Ages being wholly against them 28. But now perhaps the Reader will ask how it falleth out that John Fox having dedicated a special Book to wit his second of Acts and Monuments unto these three Ages after Constantine for so is his Title how I say he could make up a distinct Book and yet say nothing of the Ecclesiastical Affairs therein contained Whereunto I answer That this is another Foxly fetch of his to promise and not perform and to do one thing for another for that despairing to have matter to his purpose out of the former three Ages as hath been shewed he slideth away slightly to another Argument which he had not promised in his Title to wit of some things fallen out in our English Church in the next 200 years after from the time of St. Augustin and King Ethelbert unto the time of King Egbert first Monarch of the English about the year of Christ 800. But for that these two Ages to wit the seventh and eighth do contain the times of our primitive English Church I think best to treat severally thereof in the next Chapter following this being sufficient to shew that in these second 300 years John Fox had as little room for his Church as in the former CHAP. IV. How matters passed in the Christian Church both abroad and at home in England during the third station of Time from Pope Gregory and Ethelbert King of Kent unto Egbert our first Monarch containing the space of two hundred years THere followeth in order the third distinction or station of Times appointed by John Fox in the beginning of his History and promised by him to be handled distinctly in the prosecution of his Work and so indeed this station ought to have been above the rest for that it containeth the time of our English primitive Church to wit the two first hundred years thereof from St. Augustin downward But as you have heard before he finding scarce any thing in these two Ages which delighted his heretical humor no not our very Conversion it self from Paganism to Christian Religion he shuffleth the same over in the end of his foresaid second Book together with the second 300 years after Christ from Constantine to Pope Gregory as before hath been shewed So as he includeth the Acts of 500 years of the most Famous and Glorious Times that ever were in the Church of God whether we respect the General and Universal Church or the Church of England in particular in a little Book of a dozen Leaves only of which dozen Leaves the least part doth concern this time whereas when he cometh down to handle the Acts and Gests of John Wickliff John Husse Hierom of Prague and other such paltry Heretics not worth the talking of he writeth whole Volumes and many hundred Leaves together but of these 200 years of our first Conversion and primitive Church Fathers Doctors and Saints thereof he writeth both very little and most contemptuously and yet wanted he not Authors to give him matter in this behalf seeing that St. Bede that lived in the first of these 200 years hath left five whole Books of the Acts and Gests thereof besides other that have ensued as Gosselinus Malmsbury Westmonasteriensis and others 2. But the truth is that John Fox seeing these times to be wholly against him and that they lay down more clearly before us if it may be than the rest especially to English-men the Truth and Evidence of the Catholic Roman Faith he had no heart nor courage to deal much therewith but sought to shuffle over in silence so much as he might conveniently and the rest to discredit by scoffs taunts corruption and falsification as after you shall see for I have thought good to make a distinct Chapter of these two Ages and thereby somewhat to let you see and behold what passed therein tho' very briefly and how John Fox doth behave himself in relating the same 3. First then if we consider the Universal Church of Christendom in these 200 years which are the 700 and 800 years of Christ there are recounted to have sitten in the Roman See Thirty-three Popes from Gregory I. to Leo III. and in the East Empire the West being decay'd before some Nineteen or Twenty Emperors reigned one after another from Mauritius to Constantine VI. and Irene his Mother in whose time Charles the Great of France was made Emperor of the
from King Egbert his death but 234. So as Fox is in no one thing exact or punctual And these 264 years may be counted the fourth station or parcel of Time from Christ downward which now we are briefly to examin and run over as we have done the former Stations and Limitations appointed 2. First then concerning the general Roman Church it continued in these Ages as in the former by continual Succession of her Bishops and Governors altering nothing in Belief and Doctrin from her Ancestors And briefly to repeat the sum of all there ruled in the See of Rome in these two Ages and an half as supreme known and acknowledged Pastors of this great visible Church some sixty Popes from Leo III. that crowned Charles the Great and thereby restor'd the Western Empire unto the time of Alexander II. under whom Duke William of Normandy conquered England And in the Western Empire there reigned some eighteen Emperours in this space from Charles the Great to Henry IV. and in the Eastern Empire some twenty five from Nicephorus I. to Constantine X. All which Popes Emperours and Princes were of one Religion Faith and Belief in those days And albeit soon after the See of Constantinople and Greek Church by occasion of Emulation against the Roman Empire did begin to withdraw their due Obedience from the Roman Church and thereby fell by little and little into divers errors of Doctrin also and finally were delivered over as all the World seeth into the Subjection and Servitude of the Turks yet in these Ages there was Union and due Subordination between both Churches Which may appear by that one only General Council being held at Constantinople even against Phocius that was Patriarch of the said City being gathered by order of Pope Adrian II. and Basilius the Grecian Emperour concurring therein This Council was of 300 Bishops and confirmed by the said Pope Adrian being the eighth General Council in order and the fourth of those that were held in Constantinople Whereby it cometh also to be noted That all the General Councils held hitherto in the Christian Church for the space of 900 years being eight in number as hath been said from the first Council of Nice unto this and from this to the first General Council of Lateran holden in the year of Christ 1115 under Pope Innocentius III. were all held in Greece but yet by order of the Bishops of Rome sending thither their Legats and confirming the same afterwards by themselves without which confirmation they were never held for Lawful in the Christian World which is no small Argument of the Greatness and Authority of the Church of Rome from time to time 3. It shall not be needful to speak of the particular Heresies of these two or three Ages which in effect were none of any name but only two the Iconoclasts or Image-breakers and the Berengarians or Sacramentaries both of them agreeing in their particular Heresies with the Calvinists of our Times tho' in many other things different as it is wont to be The first of them was begun before these Times by Leo III. Emperour of Constantinople sirnamed Isaurus about the year of Christ 750 as before hath been noted and renewed again by Claudius Taurinensis The second was begun 300 years after by Berengarius about the year of Christ 1050 and abjured by him again as hereafter shall be shewed The chief Doctors and Fathers that defended true Religion in these Ages were Turpinus Eginhardus Haymo Rabanus Frecolphus Hincmarus Jo. Diaconus Remigius Theophylactus and others in the ninth Age and then in the other Odo Ado Rhegino Luitprandus Rhatbodus Abbo Floriacensis and others and the other half of the eleventh Age Bruchardus Petrus Damianus Lanfrancus and many others 4. And this was the state of the Universal Christian Church in these Ages whereunto in all respects was conform the particular Church of England as the Daughter to her Mother which may be demonstrated partly by the continual Descent of Archbishops in England which were to the number of Sixteen from Celnothus that lived with King Egbert unto Stigand that possessed the See of Canterbury when William the Conqueror came in tho' afterward he caused him to be deposed by a Commission from Rome in the year of Christ 1070 as John Stow and others do note 5. I do pretermit the Succession of other Bishoprics in England for Brevities sake the Kings also of England that possessed that Crown from Egbert to William the Conqueror were some Twenty in number if we count Canutus the Dane and his two Children among the rest All which Kings of what Nation or State soever agreed fully in Faith and Belief with the said Archbishops and Bishops of our Land and They again with the whole Universal Roman Church as appeareth by their Acts and Monuments and John Fox also confesseth 6. Which being so it is hard to say or imagin where John Fox in these Ages will pick out a different Christian Church tho' it be never so poor and creeping for Him and His either in England or out of England during this time And much more hard it is to think how he can devise any visible Continuation of the said obscure and trodden-down Church as he promised to do even from the Apostles Time to our Age. His only refuge must be as before we have often noted to run to the condemned Heretics of these times if he find any for his purpose Which yet he dareth not openly to do as you have seen throughout all the former Ages But afterward when he cometh near home to wit after Pope Innocentius III. and John Wickliff he taketh more heart affirming Our Church to have utterly perished and a new visible Off-spring of his Church to have started up to wit all the Sectaries and Heretics cast out and condemned of our Church as you shall see more particularly when we come to that place 7. For the present Ages that we are now in he doth not so much as lay hands upon the Iconoclasts or Berengarians nor doth seem to count them for his Brethren tho' in the principal Points of their Heresies they agree with Him as is notorious And John Fox to have some visible Members of his Church in these Ages ought to have shaken hands with them but the poor Fellow was asham'd to build his Church openly of so ancient Heretics tho' afterward when he beginneth to build indeed and to gather Stones together he calleth for the Berengarians again which now he casteth away as after you shall see 8. But now perhaps you will ask me If John Fox do set down no Succession in these Ages as neither in the former of His Church or Ours what doth the simple Fellow in all this third Book of his Whereto I answer first That albeit he promiseth in the Title That this third Book shall contain the Acts and Monuments of 300 years together with the whole
they would choose such a person as this is reported to be having wandred the World up and down with a Monk as Fox affirmeth How could all this lie hidden Was there none that either by Countenance Voice or other Actions of hers could suspect this Fraud How happened her own Lovers had not discover'd her or her Incontinent Life How could she pass through Priesthood and other Ecclesiastical Orders How by so many under Offices and Degrees as they must before they come to be Popes without descrying 35. And finally not to stand upon more Improbabilities either this Pope Joan was young or old when she was chosen If she were young that was against the Custom to choose young Popes as may appear by the great number of Popes that lived in that Dignity above the number of Emperours that succeeded often in their Youth besides it is a most unlikely thing that the whole Roman Clergy would choose a Pope without a Beard especially a Stranger But if she were old when she was chosen then how did she bear a Child publicly in Procession as our Heretics affirm How did they not discern her to be a Woman or an Eunuch seeing she had no Beard in her Old Age. 36. Again how could she be nine months with Child in that place without being discovered or suspected by some How durst she go forth in public Procession when she knew her self to be so near her time How is she said to have gone from the Palace of St. Peter to St. John Lateran whereas the Popes lay not then in the Vatican at St. Peters but at St. John Lateran it self Finally there are so many fond Improbabilities and moral Impossibilities in this Tale especially being joyned with the grave Testimonies of so many ancient Authors and Historiographers as before we have recited to the contrary as no man of any mean judgment discretion or common sense will give credit thereto but will easily see the vanity of so ridiculous a Fiction Wherefore this shall suffice for the Confutation of this Heretical Fable tho' as before hath been shewed if it were or had been true yet no prejudice could come to Us thereby that hold No Woman good or bad can be Head of our Church CHAP. VI. The Narration of English Ecclesiastical Affairs during this fourth station or distinction of Time is continued and the Absurdities of John Fox are discovered WHerefore now we shall return to follow the Thread of John Fox's Story again And whereas you asked me before What indeed the poor Fellow performeth in this his Third Book I now will answer as then I began to say That in very deed he meerly trifleth out the time handling noting of that he should have done of the orderly Descent Race or Course of the Church but telling us impertinent and trivial matters and for the most part not Ecclesiastical but Temporal to be found in every Chronicler to wit certain scraps of the Lives of our English Kings from King Egbert Ethelwolf Ethelbald Ethelred Alured and the rest unto King Edward the Confessor and so to William the Conqueror censuring every Prince when he speaketh of spiritual matters for their belief actions and doings in Religion As for Example reprehending them for that they builded so many Monasteries and much more for that so many of them and their Children entred to be Monks and Nuns that they gave so much Lands Livings and Privileges to Abbeys and Churches and for that they went on Pilgrimages offered Alms for their Sins ordained Masses to be said for them when they were dead that they believed so easily Miracles went to Shrift humbled themselves to Priests and other such-like Religious Actions which do greatly displease Fox 2. And to shew you some few Examples he beginneth first with Ethelwolf Son to King Egbert misliking a certain Donation of Lands which he gave to the Church in his time for Alms to pacifie as he saith God's wrath thereby the sooner for diverting the cruel Persecution and Inundation of the Danes which had begun in his Father King Egbert's time and endured still to the utter Desolation of the Land. His words are these Post multiplices tribulationes ad affligendum usque ad internecionem Ego Ethelwolfus Rex c. After many Tribulations afflicting us even to death I king Ethelwolf together with the Council of my Bishops and Princes have taken this wholsom and agreeable resolution to give some Portion of the Land of my Inheritance unto God and the B. Virgin Mary and to all the rest of his Saints to be possessed by them for ever c. to the end that they may pour out Prayers for us to God so much the more diligently c. 3. Thus far John Fox tho' William of Malmsbury doth relate the same far differently and much more largely telling what Bishops were present at the making of this Chart to wit Alstane Bishop of Shirbourn afterward translated to Salisbury and Swithin Bishop of Winchester and what Psalms and Masses were appointed by the said Bishops for the King in respect of these Alms and the like All which do greatly displease John Fox but help him nothing at all but disgraceth rather his new Church this happening in the year of Christ 844. 4. The like Donation doth Fox recite out of William of Malmsbury made by Ethelbald King of the Mercians some years before to wit about the year of Christ 740 where he saith Ego Ethelbaldus Merciorum Rex pro amore Coelestis Patriae c. I Ethelbald King of the Mercians for the love I have to my Heavenly Country and for the health of my Soul have thought good to study how by good works I may free the same from the chains of sin Wherefore seeing Almighty God for his Mercy and Clemency without any precedent Merit of mine hath given me my Crown of this Government I do willingly out of that which he hath given me restore to him again by way of Alms that which followeth c. 5. Thus far that good King which greatly also misliketh John Fox And he saith in particular that two things do much offend him in these Donations to Churches and Monasteries The first That they should erect these Monasteries of Monks Nuns saith he to live solely and singly by themselves out of the holy state of Matrimony And secondly That unto this their Zeal and Devotion was not joyned the knowledge of Christ's Gospel especially in the Article of our free Justification by the Faith of Jesus Christ 6. Lo here what two quarrels our Fox hath pick'd out against these ancient Christians The first That so many did profess the holy State of Virginity and Continency The other That by doing so many good works they lacked the knowledge of the Protestants Gospel which justifieth by Faith only without good works But they might answer with St. James Thou hast Faith and I have Works shew me thy Faith without Works and I
Protestant Congregation in London in Queen Maries days and of one Cuthbert Sympson the Deacon or Clerk of that Congregation which two had Dreams and Visions the one concerning the other of them Which Fox thinketh worthy of so great consideration as he writeth thus in his Margin The Visions sent to God's Saints concerning their afflictions Now then touching the first St. Rough you must know that he had been a Dominican Friar in Scotland as Fox confesseth and from thence running away into England gate himself a Mate or as he calleth her a Kate with whom lying in bed he had a Vision of his Fellow Sympson which Fox recounteth in these words The Friday at night before Master Rough was taken being in his bed he dreamed that he saw two of the Guard leading Cuthbert Sympson Deacon of his Congregation to Prison and that he had the Book about him wherein were written the Names of all them that were of that Congregation Whereupon being sore troubled he awaked and called to his Wife Kate strike light for I am much troubled with my Brother Cuthbert this night And when she had so done he gave himself to read on his Book a while and then feeling sleep to come upon him he put out the Candle and so gave himself to rest again and being asleep he dreamed the like Dream and awaking therewith he said O Kate my Brother Cuthbert is gone So they lighted a Candle again and rose This is the Vision of the Scottish Friar which caused his Kate twice to strike fire and light the Candle as you see 30. The other Vision of his Clerk Simpson that kept the Beadroll of the Names of his secret Congregation and was afterward burned with him in Smithfield Fox describeth in this manner Before Simpson 's burning saith he being in the Bishop's Cole-house in the Stocks he had a very strange Vision or Apparition which he himself with his own mouth declared to the Godly Learned Man Master Austen and to his own Wife c. Thus beginneth Fox to relate the Vision noting first as you see that he spoke it with his own mouth as tho' it were a great matter And then he entreth to make a long Apology against the Papists in defence of these Visions tho' theirs be not to be believed 31. They will ask me saith he why should I more require these to be credited of them than theirs of us This is the demand which he frameth in behalf of the Papists and I think no man will say but that it is reasonable Let us hear his Answer First saith he I write not this binding any man precisely to believe the same as they do theirs Lo here is a Foolery with a manifest Lye the Foolery is in telling us so precise believing all Visions and Dreams which no wise man ever thought or spake the Lye is in that he affirmeth us to teach that such precise belief is necessary in Visions among us But let us hear him further in his Answer to the former demand It is no Argument saith he to reason thus Visions be not true in some Ergo they be true in none This part we grant but what is this to his purpose or proof His meaning is that Ours be not true Visions and His be But who shall be Judges He and His would be But this is no reason and we on the contrary do say much more equally Nec mihi nec tibi neither He nor We as particular men ought to judge of these things but the Catholic Church which by her Bishops and Pastors does examin the Proofs Weight and Moment of every one of these things that fall out and according to the Quality Merit and Condition of them to whom they happen as also of the Witnesses and Testimonies whereby they are proved she doth judge of the Truth or Probability of every thing And to Her therefore we stand and not to the fantastical broken Brains of John Fox that maketh Miracles and Visions where he listeth and authorizeth or discrediteth them when it pleaseth him again 32. And thus much by occasion of St. Cuthbert's Apparition to King Alfred the Holiness of which Saint how highly it was esteemed in the days of this King about the year of Christ 878 you hereby see himself living 200 years before for that he died upon the year 687 the 20th of March which day hath ever since been celebrated with perpetual Memory not only by the Church of England but also by the Universal and that most worthily as may appear by his Life written largely by St. Bede Howsoever John Fox doth speak contemptuously of him here and his Fellow John Bale doth revile him But for what think you You shall hear his complaints Omnia ad amussim Monachus didicit quae ad Monachismum spectare novit nulla penitus de Evangelio facta mentioone He being a Monk learned exactly all things that appertained to the Life of Monks but never made mention of the Gospel And is this likely or probable think you that he never so much as mentioned the Gospel seeing that Monks Profession and form of Life is taken out of the Gospel But what more ensueth You shall hear the Apostata utter his Spirit Faemineum gensn saith he exosum ei erat c. Women-kind was hateful unto him c. This is the same Accusation that the Mgdeburgians laid to St. Cyprian if you remember for that he praised Virginity But how doth Bale gather this hatred of St. Cuthbert against Woman-kind It followeth Decretum fecit contra Mulieres ne ejus ingrederentur Monasteria He made a Decree against Women that they should not enter into his Monasteries This Decree Friar Bale that loved Woman-kind liked not But he addeth a further Accusation That in the second year of his Bishopric St. Cuthbert left the same and no less hypocritically than idly made himself an Anchorite leading for the rest of his days a solitary retir'd life See what matters they pick out to object unto God's Saints which themselves cannot or will not imitate 33. Finally to end this Chapter and therewith this fourth station or Time John Fox after much trifling here and there setteth down in the last words of this his third Book a very brief Catalogue of the Archbishops of Canterbury of these Ages with this Title The Names and Orders of the Archbishops of Canterbury from the time of King Egbert to William the Conqueror c. Which he beginneth with Etheldrenus that was the Eighteenth in Order and endeth with Lanfrancus who was the Thirty-fourth making certain Notes or rather Scoffs and Jests upon them all especially upon those that were most renowned for their Holiness and multitude of Miracles recorded by old Writers as namely St. Dunstan of whom Malmsbury and others having left written That among other Miracles happened unto him one was that his Harp wherewith he was wont in his Youth
to praise God after the imitation of King David hanging up by his Bed-side on a Pin upon the Wall he heard one night a voice of Angels sing in his Church this Verse Gaudent in Coelis animae Sanctorum at which time his said Harp also gave a sound of it self moved either by the said Angels or otherwise by Miracle from God. Whereat John Fox in his Heretical Vein maketh much Pastime tho' as already you have heard and shall do more in the third Part of this Book he esteemeth highly certain devised Miracles of his miserable Martyrs And so much of this 34. But now as touching the principal Point of all this Discourse which ought to have been the visible deduction of his Church from King Egbert to William the Conqueror there is not one word spoken for all that he writeth is of our Church and this in Lyes Fables Scoffs and Taunts as you see but of his own Church nothing no not so much as of any one person that in all agreed with him or his Church in these days concerning Religion Nay let him shew us any one Man Woman or Child Heretic or Catholic in all this time who was fully of the Religion now held in England and that these believed no more nor less than Fox and his Fellows do at this day and we will yield that he hath brought us forth some visible Church and Succession thereof tho' it be but of three or four persons 35. Lo with how little we are content And seeing Fox will not dare nor any man for him in my opinion to take upon him this Enterprize to wit to shew the succession of any three or four persons throughout the space of this first 1000 years after Christ who did in all things believe and profess the Faith and Religion that now is held in England whereunto also John Fox himself agreed fully while he lived as may appear by the Puritanical Points in his Story which he commendeth and defendeth in the Lives of Rogers Hooper and other their first English Parents as after shall be shewed Forsomuch I say as this is so and that never any three persons of what Condition Religion Sex or Sect soever can be shewed to have agreed fully in the Protestants Religion that now in England is professed not only for the time of these first thousand years of Christianity but neither for the other five hundred next following nor that our English Protestants of these days will bind themselves in all and every Point of Doctrin Faith and Belief to stand to any one visible Congregation Church Conventicle Society or number of men whatsoever professing the Name of Christ that have been known to live upon Earth from the Apostles time downward but that they do vary from them in one Article of Belief or other 36. If all this I say be true and most certain and made evident by this our deduction and that we offer to joyn any further Issue that shall be demanded with any Protestant living upon this point that shall have any thing to say or reply in this matter This being so then is it evident what a Succession of the Protestants Church John Fox bringeth or is able to bring down or any man for him notwithstanding his vain brag and flourish in the first Title of his Book That he would set down the whole race and course of the Church c. The Folly and Falshood of which flourish shall better also appear by that which ensueth from the Conquest downward CHAP. VII The fifth station of Time containing other Three hundred years from William the Conquerour unto the time of John Wickliff wherein is examined Whether the Catholic Roman Church did perish in this time as Fox affirmeth Here is treated also of Pope Hildebrand and of the Marriage of Priests YOU have seen good Reader by our former Treatse how brief and barren John Fox hath been hitherto in relating unto us Ecclesiastical matters for more than a thousand years For tho' he promised in the first Title of his Book as before you have heard that he would set forth at large the whole race and course of the Church from the primitive Age unto these latter Times of ours c. And again in another Title that he was to lay before us the Acts and Monuments of Christian Martyrs and matters Ecclesiastical passed in the Church of Christ from the primitive beginning to these our days as well in other Countries as namely in the Realms of England and also of Scotland discoursed at large c. yet this large Discourse for more than a thousand years is concluded by him in less than seventy Leaves of Paper whereof almost fifty are of impertinent matter to wit of certain Differences which he would pick out between the old Roman Church and that which is now and in the relation of the first Ten Persecutions under Heathen Emperours which before we have declared how little they appertain to his Argument or Subject taken in hand which was to set down the race and course of the whole Church And this being so you may consider what store of Ecclesiastical matters he findeth to his purpose in these first thousand years seeing he scarce spendeth thirty whole Leaves therein whereof also the far greater part I mean of that he writeth in these few Leaves is meer temporal or impertinent as in part you have heard And how then doth he tell us of Ecclesiastical matters discoursed at large c. and of the whole race and course of the Church set forth largely by him c. Do you see how these men do face and lye to deceive their Readers 2. But let us not complain I pray you of brevity or barrenness in John Fox nor lack of Volume seeing he hath set forth the greatest perhaps that ever was in our English Tongue And if he have been over-short for the thousand years past unto the time of William the Conqueror he will as much exceed in length now for the other five hundred years that are to ensue from the Conqueror to Queen Elizabeth upon which time he bestoweth above 900 Leaves And the reason of this so notable difference or inequality is that which we have touched before to wit that he finding the whole course of these former Times and Ages of the Christian Church to be against him nor daring openly to reject that Church nor manifestly to joyn with her Enemies adjudg'd by her for Heretics he chose to speak as little of those Times and Affairs as he could But now he hath taken another resolution much more desperate in hand which is to deny Our Church to be any longer a Church and to set up another of His in her place by which means he will come to have matter enough for that this being supposed and he presuming that all the Acts and Monuments of this Church I mean the General Roman Church receiv'd hitherto
must prepare me c. And having thus spoken he kneeled down saying to them that were about him I beseech you all to bear me witness that I die in the true Catholic Faith. And then said he the Psalms of Miserere and De Profundis his Pater Noster c. 47. This is Stow's Narration whereby you see first the dishonesty and falshood of the other Chroniclers that leave it quite out and the cozenage of John Fox that only saith it in two or three Lines and lieth most shamefully affirming That he having Promise made unto him that tho' his Head were upon the Block he should have his Pardon if he would recant he consented thereunto Which yet you see the Duke protesteth the contrary upon his Death that it was not for Flattery or hope of Life or upon any Man's Instruction but only upon Conscience first to save his own Soul and then for desire to deliver his natural Country from the Infection of Heresie and Calamities thereon ensuing 48. And thus much of those Men and their Fruits who first planted this Gosael But now as for the Means whereby these things were wrought you have heard them before that they were all commonly by pulling down thrusting out dissolving of Discipline giving immunity from punishments to all sorts of Heretics and of Marriage to loose Priests and Apostate Friers and other like licentious Liberties far different from the purity severity and strictness of Life used by the first Planters of Christ's Gospel And as for the form and fashion of this new Religion set up under this Child-King it was as you have heard both their own Men and ours testifie compounded and patched up of all diversity of Sects and Religions as it pleased the Composers many things they took and retained of ours as well in Doctrin as in Rites and Ceremonies Some things of the Lutherans some others of the Zuinglians some of the Relicks of King Henry's mutation as that of the Supreme Head of the Church a singular Point of Doctrin proper to England above all other Nations But most of this Composition was of their own Inventions which yet neither the Protestants that remained in secret under Queen Mary did wholly allow as appeareth by that which I have cited before of John Rogers's Prophecy nor the other that began again under her Majesty that now is did wholly readmit the form and fashion but made a new one of their own as by their Communion-Book is evident nor do the purer sort of Calvinists in these days any way like or approve the one or the other as before we have shewed 49. Whereupon I may conclude as well this Chapter as also this whole Second Part that neither under King Henry the VIII nor King Edward the VI. nor Queen Mary had John Fox any distinct Church extant or known to the World especially if his Church be the Puritan Congregation as he will seem to signifie in many places of his Acts and Monuments But whether he have any such Church now visible under her Majesty at this day in England and in what state and condition it standeth I will not stand to enquire or discuss but do leave it to my Lords of Lambert and London whom most it concerneth being sufficient for me to have shewed throughout all former Christian Ages that John Fox hath had no Church of any Antiquity and consequently if he he have any now it must be a very young Church and of so tender Age as he may marry her to what Sect or Sectary he listeth for her Youth and that with hope of Brood and Issue And so much of all this matter CHAP. XIII The Conclusion of both these former Parts together with a particular Discourse of the notorious different Proceeding of Catholics and Protestants in searching out the truth of Matters in Controversie BY all that hitherto hath been written and discoursed good Christian Reader about the former Subject of discerning true Christian Religion and the way whereby to know and find the same I do not doubt but that of thy prudence thou hast observed a far different course holden by us that are Catholics and our Adversaries in this behalf we seeking to make matters plain evident easie perspicuous and demonstrable so far as may be even to the Eye it self whereas our Adversaries and namely John Fox according to that which by reading this Treatise you have seen doth altogether the contrary intangling himself and his Reader with such Obscurities Difficulties and Contradictions both about Times Matter and Men as he findeth not where to begin nor where to end nor yet how to go forward or backward in that he had taken in hand which I suppose to have been abundantly shewed by that which hitherto hath been written For whereas we for our parts begin clearly with the very first Corps or Body of Religion Instituted by Christ himself and the first Professors thereof that made a Church or Christian Congregation and do never after leave the same but do deduce it visibly and without interruption from that time to this and thereby do shew the beginning and continuance of one and the same Religion from their days to ours John Fox on the other side knoweth not well either where to begin where to insist or where to end as sufficiently you have seen tried For albeit in the Tile of his Book he tells us that he will bring down his Church from the Apostles time to ours and then after in his Protestation to the Christian Reader he doâ—h tell us farther that his true Church is different from the great visible Roman Church yet in the prosecution of his Work he setteth forth and describeth only the Roman Church as before we have declared and doth not so much as name any distinct visible Church of his own or other except only of such Heretics as himself also condemneth for such different from the said Roman Church for the space of almost 1200 years and then falleth he into such a strange extravagant humor of building a new Church for himself and his out of all sorts and Sects of later Heretics as being not able in all Points for very shame to allow their Opinions which in many Points are most absurd and contradictory both to him and us as also among themselves he findeth himself extremely intangled nor cannot tell which way to wind tho' he be a Fox nor which way to turn his Head but is forced to double hither and thither to go forth and back say and unsay and to cast a hundred shadows of wrangling glosses upon the whole matter thereby to obscure the same to the Eyes and Ears of his Reader 2. And finally it seemeth to me that the difference between us and him and his to wit between Catholics and Protestants in this behalf is not much unlike to that of two Cloth-sellers of London the one a Royal Merchant which layeth open his Wares clearly giveth into your
hardness of heart for that they had not believed those who had seen him risen from death again Which doubt and hardness of heart in believing he cured wholly afterwards by sending the Holy Ghost 25. But yet hereby we may evidently see that Christ required humility and obedience of belief even in things where our reason or sense resisted requiring us to captivate our understanding to use S. Paul's own word unto his obedience in matters of faith and not only to himself immediately but to those also that teach and preach unto us by lawful ordination and authority from him albeit they deliver us matters above our capacity reach and understanding and this under pain of eternal damnation for that our Saviour himself having given the Commission of preaching in S. Mark 's Gospel aforesaid Ite praedicate Go and preach he addeth presently Qui non crediderit condemnabitur He that will not believe shall be damned And this is sufficient for the first Point about the obscurity of the Object of Faith and Causes thereof 22. The second Point of this consideration is That albeit Almighty God will have us to yield obedience of faith unto him as well for his due honor as for our own utility yet doth he not leave us without sufficient testimony of the truth nor requireth at our hands this obedience but as rationabile obsequium to use S. Paul's words a reasonable obedience or an obedience founded in all reason of probability inducement and credibility For proof whereof we must understand that albeit the most parts of Christian Belief do so surmount as in the former Point hath been shewed the reach and capacity of human reason as they cannot be comprehended thereby tho' of some other there may be also demonstration made as shall be shewed in the fourth Point of this consideration yet for satisfaction of our understandings his divine Piety and Providence hath left unto us so many other proofs and arguments of persuasion and inducement called by Schoolmen Argumenta credibilitatis Arguments of credibility which being laid together and well pondered may justly move any indifferent prudent and discreet man to yield his assent thereunto and to rest fully satisfied of the truth as learnedly you have seen proved these days past by a Treatise set forth in English for answer of the new challenges of the Minister O. E. this matter is handled more largely But for my present purpose it is sufficient to record unto you that of these arguments of credibility are full fraught all the books and volumes of the ancient Fathers thereby to prove the credibility probability and convenience of Christian Religion and of every part and article thereof thereby to leave them inexcusable that will not believe the same whereof it shall be sufficient that I allege only the example of S. Peter who going about to persuade his audience useth these words Non indoctas fabulas sequuti c. Not induced by vain fables as the Gentiles were have we believed and made known to you the power and presence of our Lord Jesus Christ but for that we have been made eye-witnesses of his greatness c. 27. Thus began S. Peter to persuade his Hearers alleging 2 or 3 strong Inducements of credibility for the same First that he and the rest of his Apostles had conversed with Christ himself upon earth and had been eye-witnesses of all his doings And secondly he allegeth that famous Miracle upon the Mount Thabor when he with S. James and S. John were present at his transfiguration and heard the voice from heaven This is my beloved Son hear him And thirdly he allegeth the Predictions of the old Prophets concerning Christ's coming life actions death and resurrection which S. Peter doth prefer before his sight knowledge and experience had with Christ and worthily for that the Predictions of the Scriptures and Prophets being written by God's Spirit so many Ages before Christ was born and now fufilled so evidently in his Person the Apostles sight and experience thereof was but a testimony to the others verity and nothing so certain as the foretellings of the said Prophets so evidently verifi'd in their sights 28. And yet were all these things but inducements and arguments of credibility as I have said and not demonstrations For albeit the truth of Scriptures be most certain and infallible in it self yet to me who must take them upon credit of others either concernings the books themselves traductions or interpretations or some other such circumstances they cannot have the clearness and evidence to convince our Vnderstandings which philosophical Demonstrations have albeit the assent of our Faith induced by these Arguments of credibility together with the help of our pious affection and assistance of God's grace be much more sure firm and immovable than that which is gotten by human knowledge which is partly seen in that a stronger reason coming against my knowledge I do change my judgment but not in Faith if it be sound The cause whereof is for that Faith is grounded upon a more certain foundation than is human science to wit upon the credit and authority of God himself wherein also is to be noted that these Inductions and Arguments of credibility may be much more evident to some than to others As for example the Miracles done by God in bringing home of the Jews from Egypt were much more evident to those Jews that then lived and were present and saw them than to others that came afterwards Albeit the Faith and Belief of some of the later might be as firm and constant as the former And so the Miracles of Christ and his Apostles were more evident to those that saw them than unto us that hear them only by relation tho' yet our Faith may be as good and firm yea more commendable and meritorious than theirs in that we believe them without seeing according to the aforesaid Saying of our Saviour to S. Thomas And this is the great Piety and Mercy of Almighty God that we that come after in the end of the World shall lose nothing if we will by our so late coming but may be equal in merit to the first 29. Well then this is the second Point what Arguments of credibility Christ hath left unto us for proof of Christian Faith whereof as I said all the ancient Fathers Books are full and you may see many in Eusebius's Learned Books De praeparatione demonstratione evangelica but especially in those that before him wrote Apologies for Christians in times of Persecution as Justin Martyr Tertullian and others S. Austin also in 22 excellent Books that he wrote De Civitate Dei gathered many And you may see good store laid up in our English Tongue in the first Book of Resolution c. 4. entituled Proofs of Christianity Which Arguments being indifferently weighed together with the absurdities of all other Religions besides the Christian do make our Faith most
credible and sufficient to move any wise considerate man to believe the same tho' they do not enforce him 30. And the like may be said and shewed concerning the Arguments for Catholic Religion against all Sects and Heresies whatsoever which are so many and pregnant in themselves to him that will consider them duly as there can be no probable doubt in the world which is the truth and which is falshood tho' oftentimes for want either of diligence to know them or pious affection to consider indifferently of them which is the third Point here to be mentioned many Mens Judgments are so obscured or perverted that they cannot or will not see the truth Of these Arguments of credibility for proof of Catholic Faith in general against Heresies you may see many put together by Tertullian in his excellent Book De praescriptionibus adversus Haereses and in S. Augustin's Books De utilitate credendi de moribus Ecclesiae and other such Treatises and in all his other Books against the Donatists Manichees and Pelagians And in that Golden Treatise of Vincentius Lirinensis contra prophanas haeresum omnium novitates who wrote soon after S. Austin and in our times Bosius de signis Ecclesiae and divers others have handled the same Argument And more than this there want not also store in our English Tongue of like matter as Dr. Bristow's Motives and others and you shall find no small number of these Arguments in this Treatise if you read it over So as this Point maketh any man inexcusable that will pretend ignorance herein 31. But now there resteth the third Point which as I said is the Key of all the rest to open the Gate to true Faith and Belief which is a pious and purged Affection without which all the Arguments of Credibility in the World will do no good to move a man to true Religion no more than the persuasion of S. John Baptist did with Herod nor the often speeches and Conferences of S. Paul prevail'd with the Proconsul Foelix the reason whereof is that albeit naturally our Judgment and Understanding should yield to that which appeareth truest and that our Will and Affection by the same natural course ought to follow our said Judgment and Understanding yet thro' the corruption of mankind we find daily by experience that our Will draweth after it our Judgment and as she is affected or disaffected so goeth our Judgment and Understanding also 32. This Point touch'd Christ our Savior when he said in S. John's Gospel to certain ambitious Jews Quomodo vos potestis credere qui Gloriam ab invicem accipitis Gloriam quae à solo Deo est non queritis How can you believe in me which do take and seek Glory one of another and do not seek that true Glory which is only to be had from God Here you see that an ambitious affection did impossibilitate their Understanding to believe notwithstanding what Arguments Reasons or Motives soever to the contrary S. Paul also giving the reason why certain Infidels did not believe the Gospel preach'd by him with many Signs Miracles and other Arguments to move them he noteth the whole impediment to be in their affections saying In quibus Deus hujus saeculi excaecavit mentes ut non fulgeat illuminatio Evangelii gloriae Christi qui est Imago Dei In whom the God of this world hath blinded their Minds and Vnderstanding so that the light or illumination of the glory of Christ's Gospel cannot shine in them who is notwithstanding the very Image of God c. 33. Here you see that there wanted not external Light on the behalf of Christ and his Gospel whose Glory shin'd by so many Miracles in those days of S. Paul but that the love of this World and disorderly affection to Honor Ambition Riches and other Sensualities thereof which here by the Apostle are called the God of this World for that worldly men do adore them This God I say or Devil rather of corrupt affections had so blinded their Judgments and Understanding inwardly as they could not see this shining Light of Truth So that where this pious affection is not or at leastwise where it is not so purg'd from sinister humors as it remaineth with some indifferency of desire to know and follow the Truth if it be discovered no good can be hop'd for In regard whereof Christ refus'd to do Miracles before Herod or in his own Country for that he knew them so obstinately averse in mind as they would not profit by them And for the same cause he refus'd to reason or argue with Pilat about his own Cause when he gave him occasion for that he knew his affections to be so ty'd to the World and himself so addicted to please the People and to gain the good will of Tiberius the Emperor as his labor would be but lost in seeking to persuade him being so obstinately dispos'd otherwise And thus much of this third Point of pious affection and the necessity thereof to a Man's Salvation 34. The fourth and last Point of this Consideration is That tho' it be true as is said in the first Point that ordinarily and for the most part the Object or Articles of our Faith are above the reach of man's Reason and were first reveal'd to man from God himself yet are there some Points thereof which by force of human Reason may be known and demonstrated As for example that there is a God and that he is but One and cannot be Many and that the World was made by Him and that he hath Providence over the same and other such-like Points Which Points and Articles notwithstanding for that on the other side they are propos'd also in the Scriptures and in the Nicene Creed as Articles of our Faith that must be believ'd by Christians as reveal'd from God hence ariseth no small question among School-Divines whether these Points here set down may be known by two distinct ways or no to wit evidently by force of human Reason or Demonstration and inevidently by Light of Faith and Revelation from God And the more common and probable Opinion of School-men and more conformable to the Scriptures and ancient Fathers is That they may for that our Vnderstanding may have two Lights to know one and the self-same thing the first by Revelation from God which always is with some darkness and obscurity to our Reason as before hath been declared and consequently our Judgment being not forc'd to yield thereunto by the clearness of evidence it followeth that our assent by Faith is more free and greater place is given to pious affection of our will and thereby also more merit to assent as before hath been shewed 35. The second Light may be by force of Man's Reason and evidence of Demonstration which sometimes is so clear in it self as it admitteth no doubt at all as when we shew
that Easter-day must be kept upon the first Sunday after the first Full Moon in March as hath been said And furthermore forasmuch as this fourteenth day of the Moon must be that which falleth upon the very day of the Spring Equinoctial or immediately followeth the same which Equinoctium was observed by the Council of Nice to be in those days upon the 21st of March though since that time it fell back by little and little to the 11th day for correction whereof Pope Gregory XIII was forced to make his Reformation from the year 1582 by detracting ten days as all men know For this I say and for that if the fourteenth day of the Moon of March should happen to be Sunday the celebration of Easter must by the same ancient Fathers Prescription be transferred to the next Sunday For observing of these Points the Cycle also of the Sun or Circle of Dominical Letters containing the Revolution of 28 years was invented as necessary for this Observation I might add much more to this effect but this is sufficient to shew the grounds of many difficulties as also returning home to our Affair in hand to shew the beginning of the Eastern Custom among the Scots Picts and Britans not to be of that Antiquity which John Fox and his Fellows would pretend 14. But now besides this we may not omit another point of more consideration for the Reader 's Utility which is the small Piety or Religion of these Sectaries of our days who care not what they grant deny or say so they say somewhat against Rome her Bishops or Religion even in the first Ages or Primitive Church For to this end and with this good mine you shall see them here prefer in effect the foresaid Eastern Custom of celebrating Easter us'd by the Britans and Scots before the Catholic Custom of Rome albeit they well know how many Ages agone it hath been condemned not only for Error but also for Heresie yea tho' themselves do practise the contrary Custom at this day in England and Germany For that this is also a knack of these good men to speak one thing for advantage and practise another As for Example when the Question is about all those Books of the Old and New Testament which by Luther and Lutherans are rejected from the Canon of Canonical Scriptures as Ecclesiasticus Judith Hester Macchabees St. James Epistle the Apocalypse and other like When we reprehend the Lutherans for this point our Protestants of England take their parts and defend them stoutly as we see by the Writings of Fulk Chark Whitaker and others against F. Campian that objected the same to Luther and his Followers and yet on the other side they set the same Books forth in their English Bibles as Books of the Scriptures What dealing I pray you is this For either they be Scriptures and consequently of Infallible Truth or no. If the first then why do you defend the Lutherans that call them in doubt If the second why do you set them forth to the people among Scriptures 15. The like Example may be taken from Martin Luther who in his Book de Conciliis doth persuade the German Princes to observe Easter-day as an immovable Feast whensoever it falleth out without expecting Sunday as the Roman Church doth which point he saith is contrary to the Apostle forbidding us to observe Days Months and Years And yet I do not hear but that He and other Lutherans to this day do observe the Roman Use in practice of their Church concerning this point And the very same may be noted here of our English Calvinists who tho' in Practice of the English Church do observe the same Roman Custom as all men do know yet in their Writings they are content to impugn the same as a matter coming from Rome which you may see notoriously performed by John Bale a chief Gospeller in King Henry VIII and King Edward's days who treating of the former Disputation between Colman the Scottish Bishop and St. Wilfrid the English Abbot in the foresaid Council of Northumberland related by St. Bede praiseth highly the first to wit Colman together with his Learning and Piety in defending the Jewish Custom but scoffeth very contemptously and spitefully at the second that propugned the Catholic Roman Use notwithstanding that St. Bede as before you have heard calleth St. Wilfrid Virum doctissimum a most learned man and other ways also for his Holiness extolleth him exceedingly affirming among other points That for his rare Learning and great Vertue he was made Archbishop of all the Kingdom of Northumberland divided after him into two Bishoprics York and Lindisferne and when afterward as to the best men happeneth he was persecuted and driven out by violence of King Egfrid from his said Archbishopric he went and preached to the South-Saxons and converted all that Kingdom together with the Isle of Wight working many Miracles in like manner among them whereby he is truly called the Apostle of Sussex 16. Thus writeth Bede of St. Wilfrid Apostle of the South-Saxons who vanquished also in the former Disputations B. Colman and converted thereby King Oswyn from his former Rite of observing Easter with the Jews which he had learned during his Education in Scotland to follow the Roman Use But what think you saith John Bale thereof You shall hear in his own words Stulté respondit Wilfridus saith he c. Wilfrid answer'd like a Fool saying that the Apostle St. John did play the Jew in many things c. So saith Bale which words besides the Contumely contain a most false Lye and Slander also for that Wilfrid said not so as in St. Bede may be seen but only that St. John might tolerate perhaps for a time certain Rites of the Old Law as some of the other Apostles also had done and namely St. Paul in circumcising Timothy to bury the Synagogue with Honour c. 17. But hearken yet further how this new Gospeller and old Apostate-Fryer goeth forward against this holy Man Temporum saith he calculatores Evangelistis opponit Wilfrid did oppose the Roman Computists or Calculators of times against the Authority of the Evangelists This is an open Lye as the place in Bede will testifie for he saith only that perhaps one cause why the rude simplicity of the ancienter sort of Scottish Christians embraced the Jewish Custom at the beginning amongst other things might be for that no learned Calculator of the Roman Use had in those days arrived unto them He saith not one word of opposing this to the Evangelists and yet by the way do you note that this false Apostata would have his Reader think that this Jewish Heretical Custom is conform to the Evangelists than which nothing can be spoken more wickedly 18. But let us go forward and see what ensueth In fine saith he suis praevaluit Imposturis dementatis qui aderant Regibus
c. In the end Wilfrid in his Disputation prevailed by his Impostures having bewitched the two Kings that were present King Oswyn and King Egfrid Did you ever hear a more shameless tongue But this he wrote of St. Wilfrid Obiter and by the way in the Narration he maketh of B. Colman But when he cometh to talk of him in particular and severally he is far more bitter and impudent against him telling us first how that after Wilfrid had been in France Italy and Rome to study and there learned the Mathematical Calculations of times out of the Gospels Reversus in Patriam Romanas Consuetudines contra Quartadecimanos sic enim pios homines tunc derisorié vocabant disceptationibus in Synodo publicis defendebat gerebatque circa collum reliquiarum quas Roma tulerat capsulam quandam c. Et Archiepiscopus denique ob haec his similia constitutus bis infra spatium 45 annorum non ob Regum insolentiam ut Polidorus immodesté scribit sed ob suam temeritatem imò malitiam atque neguitias plures Archiepiscopatu pulsus est longo tandem confectus senio periit Anno Christi 710. He returning from Rome to his Country did defend by public Disputations in a Synod the Roman Customs against these men who being Pious and Godly were called scoffingly in those days Quartadecimans he carried about his Neck a certain Box of Saints Reliques which he brought with him from Rome And being for these and other like things made Archbishop he was driven out twice within 45 years from his Archbishopric and this not by the Insolency of the Kings that drave him out as Polidor doth immodestly write but rather for his own Rashness yea Malice and many Wickednesses c. And so at length being consumed with Old Age he perished in the year of Christ 710. 19. Behold here a Narration worthy the Spirit of a new Gospeller and old Apostata against so Venerable and Worthy a Pillar of our Primitive English Church as was St. Wilfrid Mark how he is tax'd for travelling and studying at Rome for defending by public Disputations the Roman Custom of celebrating Easter which yet was defended and decreed openly by the General Council of Nice as before you have heard and after shall be proved for bearing a Box of Reliques about his Neck brought from Rome which no doubt is one of the things that most troubleth the Spirit of John Bale as it did the Devils and wicked Spirits in England who cry'd and were cast out by the same as you may read in them that write his Life 20. Moreover he saith That for his own Wickedness he was driven out of his Archbishopric and so finally perished in the year 710. As for his perishing if he perished that lived so austere a Religious Life converted so many thousand English Heathens to Christian Faith wrought so many Miracles as are recorded of him then woe to Us that cannot imitate so great Holiness and woe to John Bale that ran out of Religion and being a Fryer took a Wench named Faithful Dorothy and that as himself braggeth Neque ab homine neque per hominem sed ex speciali Christi dono Neither from man nor by man but by the special Gift of Christ as tho' Christ did use to divide such Gifts to Fryers that had vowed Chastity And how good a Fellow he became afterward and how pleasant a Companion you may understand by his own words when writing of his Works he saith Facetias jocos sine certo numero feci I have written Jests and Pastimes without any certain number a fit Argument for a new Gospelling Fryer But yet how far this exercise of Jesting was from the Gravity and Holiness of St. Wilfrid no man can doubt And so himself miserable man may be thought to have perished while the other reigneth eternally in Heaven 21. And as for Refutation of the horrible Slander That for his Wickedness St. Wilfrid was driven out of his Archbishopric I have no better means present than to oppose against this lying Apostata the Universal Consent of all Antiquity especially those that wrote his Life as St. Bede and after him Hedius Odo Fridegenus Petrus Blesensis and others who have written both his Life and Death as of a great Saint and his Memory and Festival Celebration is held throughout the Universal Church upon the 12th day of October as all Martyrologies do testifie And thus much of the Insolency of John Bale against the person of St. Wilfrid 22. But now whereas further he is not ashamed to defend the Jewish Custom and the Quartadecimans condemned for it saying That they were pious men and were called by the nickname of Quartadecimans for a scoff only I am forced to deal further therein and to shew him first to be an Heretical and most shameless Calumniator for that the name of Quartadecimani or Quatuordecimani signifying those that observe the fourteenth day of the Moon of March to celebrate Easter is an old name appointed to those that held that Heretical Use for many Ages agone as may appear by St. Epiphanius that wrote 1200 years agone whose words are these Emersit rursus mundo alia Haeresis Tesseradecatitarum appellata quos Quartadecimanos quidam appellant There is another Heresie sprung up in the World of some that are called in Greek Tesseradecatites which others in Latin do call Quartadecimans c. The Explication of which words St. Augustin after him in his Book of Heresies written to Quod-vult-Deus doth set down thus Hinc appellati sunt quòd non nisi quartadecima Luna mense Martio Pascha celebrant These People are called by the Greek words Tesseradecatites and by the Latin Quartadecimans for that they do celebrate Easter upon the fourteenth day of the Moon of March. Unde etiam Quartadecimani cognominati sunt saith Nicephorus lib. 4. Histor cap. 36. for which cause they are called also Quartadecimans 23. And yet further the same men were called also by a third name of Paschatites as appeareth both by St. Philastrius Bishop of Brixia somewhat before St. Epiphanius who in his Catalogue of Heresies numbring up these Paschatites yieldeth the reason of their name in these words Qui asserunt quartadecima Luna celebrandum esse Pascha non autem sicuti Ecclesia Catholica celebrat Who affirm that Easter-day is to be celebrated upon the fourteenth of the Month of March upon whatsoever day it shall fall out and not as the Catholic Church doth accustom to expect the Sunday 24. Well then we see that St. Wilfrid and other Roman Catholics of his time did not invent the name of Quartadecimani for a scoff to disgrace godly men thereby as ungodly John Bale blusheth not to avouch but that it is an old name invented and appointed by the Universal Primitive Church to them that defended obstinatly the Jewish Custom of celebrating Easter-day strictly upon the
his Book contra Judaeos cited by Fox divers years after that again as Pamelius and others do demonstrate in his Life So as Eleutherius reigning fifteen years before Victor as all Authors do agree it followeth that he was Pope twenty five years before Tertullian was a Christian And forsomuch as the Conversion of England is assigned to have been in the fifth year of Eleutherius it followeth that Tertullian was not a Christian in twenty years after that time And thus much for his second Reason now let us hear his third 7. My third probation saith he I deduct out of Origen whose words are these Britanniam in Christianam consentire Religionem That Britanny did consent in Christian Religion whereby it appeareth the Faith of Christ was sparsed here in England before Eleutherius Mark his own Contradiction mark his Inference and note his Imposture He affirmeth out of Origen That Britanny did consent in Christian Religion and yet he saith in his Inference Whereby it appeareth it was sparsed in England Sparsing importeth that particular men here and there were converted Consent importeth a general Conversion So that by Origen's words of consent it may seem that he meant the public Conversion made by Eleutherius and by Fox's own false Interpretation and foolish Inference he is made to say that there were only certain sparkles of Christian Religion in his days in Britanny But the true words of Origen corrupted by Fox do make the matter more clear who disputing against the Jews urgeth them with this Question Quando enim terra Britanniae ante adventum Christi in unius Dei consensit Religionem For when did the Land of Britanny agree in the Religion of one God Before the coming of Christ 8. Here you see the words of Origen first not truly but corruptly alledged before by John Fox and secondly that Origen doth speak them of a consent in Religion throughout all the Land of Britanny and thereby seemeth to signifie not the particular Conversion of several men before Eleutherius his Time as Fox would enforce it but rather the public Conversion as I have said under King Lucius and Eleutherius which Conversion according to the former Account of Fox himself who saith it was in the year of Christ 180 was about 76 years before the Death of Origen for that as Eusebius testifieth Origen died in the year of Christ 256 and was of age 69 when he died so as he was born seven years after our said Conversion under Lucius and consequently he might mean of this Conversion in his former Homily And it is not only Ignorance but wilful Malice and Imposture also in John Fox to make his Reader believe as before in Tertullian so in this Man that he was either Equal or Elder than Pope Eleutherius And for this cause that Origen in his foresaid Homily must needs mean of a former Conversion of Britanny that came not from Rome Consider the Man's Honesty and Wit in these shifts 9. And albeit this may be sufficient and more than enough to shew his false Dealing and lack of Fidelity in every thing he handleth yet will I add his two last Arguments which he calleth his first and seventh and in which as I said before that not only the former two qualities of Impertinency and Error are to be found but manifest Fraud also and wilful Deceit Let us hear his words But first I must both pray and prevent the Reader to take in patience the hearing of one and the self-same thing many times repeated for that we having to deal with three several Parties that do tell us Tales by retail one to another of them to wit Sir Francis Sir Fox and Messieurs the Magdeburgians we cannot well see or set down what each of them saith and borroweth one of another but by repeating the same things yet shall it be very briefly Thus then writeth Fox in that which he calleth his first probation against the first Conversion of England by Eleutherius 10. My first probation saith he I take out of the Testimony of Gildas who in his History affirmeth plainly That Britanny received the Gospel in the time of Tiberius the Emperour and that Joseph of Arimathea was sent by Philip the Apostle from France to Britanny Gild. lib. de Victoria Aurel. Ambrosii Here you see first not only crambe recocta according to the Proverb that is to say Coleworts and other Trash twice sodden but many times also both sodden and set before us for all this you heard before more than once both out of Sir Francis and the Magdeburgians And when all is granted yet is the whole Argument but a vain and childish Cavil for it proveth only that Damianus and Fugatius sent by Eleutherius were not the very first of all that preached Christian Faith in Britanny which we never affirmed but only that Britanny was converted publicly under Eleutherius which this impugneth not And secondly for the receiving of Christ's Faith under Tiberius the Emperour I have shewed before that it is unlikely seeing Tiberius lived but five years after the Ascension of our Savior and that the place alledged for it out of Gildas if he mean the true Gildas now extant proveth it not but only that Christ himself appeared to the World in the time of Tiberius and that the Faith of Christ entred Britanny afterward under Claudius as may appear evidently to him that will read and examin the place with attention Which the Fox perceiving thought it not best to alledge us the said true Gildas published by Polydor Virgil and allowed by all Learned Men of Christendom whose Title is De excidio Britanniae but runneth to a forged Gildas De Victoria Aurelii Ambrosii to confirm his Allegation withal of which Gildas the said Polydor after due Examination of the matter writeth as followeth 11. Extat item alter libellus ut tempestive lectorem nefariae fraudis admoneamus qui falsissimè inscribitur Gildae commentarium haud dubie à quodam pessimo impostore compositum c. Sanè is nebulo longè post homines natos impudentissimus c. There is extant besides another Book also that I may by this occasion advertise the Reader in time of a wicked Imposture which is most falsly entituled The Commentary of Gildas devised no doubt by some naughty Deceiver c. Truly he was the most impudent Knave that ever lived c. Thus said Polydor of the Inventer of this Book and as much would he have said of Sir John Fox that obtrudeth the same for a true Author if he had lived in our days And seeing that the Calvinists themselves of Heidelberg in Germany taking upon them to set forth all the British Writers Anno 1587 as Gildas Geffrey of Monmouth Ponticus Virunnius and others durst not set forth this feigned Gildas alledged by Fox but only the former true Gildas printed before by Polydor it is a token that Fox is
of the Kings and Queens inclination as he presumeth and of the great Authority of Cranmer Cromwell and some other that he calleth his Gospellers or Patrons rather of his Gospel And yet if you behold the external Face of the English Church at this day all these named and others held the Catholic Faith Use and Rites and both King and Queen Cranmer and Cromwell went as Devoutly to Mass as ever before and so remained they in outward shew I mean the former three even to their Deaths And Cromwell when he was to die protested on the Scaffold that he was a good Catholic Man and never doubted of any of the Church Sacraments then used and the like would Cranmer have done no doubt if he had been brought to the Scaffold in King Henries days as he was to the Fire afterwards in Queen Maries which had been a happy case for him 9. There ensued the year 1534 which was the year indeed of open breach with Rome for that an Excommunication being set forth by Pope Clement VII against King Henry VIII upon notice given of his Marriage and the said Excommunication set up in Dunkirk and other Towns in Flanders which did import the consent also and concurrence of Charles the Emperour and then certain Prophesies being blown about at home as coming from Elizabeth Barton sirnamed the holy Maid of Kent about the King's Deprivation he was much more exasperated than before and so calling a Parliament caused the Pope's Authority to be wholly extinguished and transferred to himself and made divers Bishops in order to preach at Paul's Cross against the Pope's Supremacy over the Catholic Church But what may we think that these Bishops did in so small a time change their belief in matters of Faith The King also being angry with divers Friars as namely with F. Elstow beforenamed that contradicted Cutwyne the Preacher when he inveighed against the Pope's Authority did this year upon the 11th of August ordain That all the observant Friars of St. Francis's Order should be thrust out of their Convents beginning with Greenwich where the said contradiction was made and to seem somewhat to favour the Augustin-Friars of whose Order Luther had been he commanded them for the present to be put in their places yet did he at the very same time cause John Frith to be burn'd in Smithfield for denying the Blessed Sacrament and this by his own particular order which Frith and his Master Tyndal were the greatest Enemies that Friars had 10. He burned also this year Henry Poyle William Tracy and other Protestants as Fox testifieth in his Calendar So as we may see that the King's Faith was as before and tho' he were content to suffer some new-fangl'd Spirits to ruffle at this time as namely Friar Barnes in London where he preach'd most seditiously and Hugh Latimer in Bristol where as Stow saith he stirred a notorious Tumult causing the Mayor to suffer Lay men to preach and to prohibit and imprison Priests and other like Disorders yet what the King thought inwardly of them he declared afterwards by his acts when he burned Barns and cast Latimer into the Tower and kept him there with evident danger of his life so long as himself lived which disposition of King Henry Tyndal smelling at the same season wrote from Flanders to his Scholar John Frith Prisoner in the Tower of London in these words And now methinketh I smell a counsel to be taken c. But you must understand that it is not of a pure heart and the love of Truth but to avenge themselves and to eat the Whores flesh and to suck the marrow of her bones c. So wrote that honest man signifying that King Henry was resolved to make an outward shew in favouring the Gospellers not for love or liking he had of them but to revenge himself of the Pope and to enjoy the Goods of Monasteries and other spiritual Livings which he in his blasphemous heretical vein calleth the Whores flesh and marrow of her bones 11. Well then this was the beginning of their Gospel in England by their own Confession and Interpretation and so whatsoever was done from this year forward against Catholics or Catholic Religion unto the 31st year of his Reign which was of Christ 1540 to wit for five whole years was upon these grounds and to the former ends of Revenge and Interest if we believe Protestants themselves in which point notwithstanding for that divers Godly Learned and Zealous men could not be content to follow the King's affections as others did and namely Bishop Fisher of Rochester Sir Thomas More late Chancellor of England and divers most Reverend and Venerable Abbots Priors and Doctors and other their like they were content to give their Blood in defence of Catholic Unity against this Schism as the Abbots of Glastenbury of Whaley of Reading Dr. Forest Queen Catharine's Confessor Dr. Powel and the like 12. Some others and amongst them one most near to the King himself both in Blood and Affection namely Cardinal Pool opposed himself by public Writing from Padua as we may see by those three learned Books left by him in Latin De Unitate Ecclesiae Others also of the same Blood-Royal as the Marquess of Exceter and Countess of Salisbury the said Cardinal's Mother shewed their dislike which afterwards was the cause of their ruin and many Shires also of the Realm at this time not being so patient as to bear these Innovations took Arms and fell into great Commotions as in Lincolnshire Yorkshire Somersetshire and some other Provinces making all their Quarrels for matters of Religion 13. So as by this we see that Catholic Religion remained still in England both in Prince and People but that the Prince for a time thought good for other ends to tolerate and wink at disorders therein until the aforesaid year of 1540 when calling all his Realm together both Spiritual and Temporal to examin well this matter of Religion they decreed that famous Statute both in Parliament and Consistory Ecclesiastical called the Statute of six Articles or as John Fox nameth it the whip with six strings or lashes in which Decree are condemned for detestable Heresies all the most substantial points of Protestants Doctrin especially of Zwinglians and Calvinists and most severe punishment of Death appointed unto the Defenders and Maintainers thereof whereby the Catholic Judgment and Censure of the whole Realm in that behalf was seen and the King himself made further declaration thereof presently for his own part by putting away his German Wife Anne of Cleve by which the Gospellers had thought to have drawn him further into League and Religion with the Protestant German Princes and by punishing Cromwell the Head and Fountain of most of these Innovations by the loss of his Head. He burned also immediately after this Statute in Smithfield upon the promulgation thereof three famous Heretics Barns Jerom and Gerard
Catholic Church had all Truth in it that was revealed by Christ and not some sparks only as Fox requireth in his Church and that it had continual Succession of multitudes of true Teachers without interruption and not one starting up in one Age and another in another wherewith Fox seemeth to be contented for the continuation of his Church 25. And finally if Fox coming at length to be asham'd of his former definition of an obscure and trodden-down Church and of the sparkled Doctrin of Truth therein taught should leave the same and offer to lay hands on the Great Illustrious and Visible Church of the first 300 years saying that this was His which yet you have seen by many Arguments demonstrated that it cannot be I shall be content to admit so ridiculous a pretence for a time with condition that he will stand to it and go forward with this Church in the sequent Ages and not to disclaim from Her to his hidden Church again Which if he yield unto then have we now a Visible and Eminent True Church on foot by confession of both Parties which we must follow to the Worlds end for that she cannot perish again as before we have declared For which cause I am to prosecute the same from Age to Age in this Treatise from this time downwards to our days in the Chapters that do ensue where we shall see who sticketh to her and who flieth from her who followeth her constantly or who giveth the slip for that she being now once so Potent Notorious and Illustrious as both Parts do confess if he will stand to it in earnest that she is his Church also it is not possible that she should be lost shrink or fade away again but that all the World must see it How Where When and by Whom so great an Accident should fall out neither can Fox and his People being now once in Her and of Her by his own pretence be found out of her afterward but only by Apostacy or Heresie and running away This then let us examin in the Ages following CHAP. III. The prosecution of the same matter to wit of the Descent of the Catholic and Protestant Church for other Three Hundred years that is from Pope Sylvester and Constantine to Pope Gregory and Mauritius the Emperour And where John Fox his Church lay hid in this time AND thus having run over the first three Ages after Christ we must now pass to the second station which is for other 300 years beginning from Constantine the Emperour downward unto the time of St. Gregory under whom St. Augustin came into England in which space of time the Catholic Christian Church spread over all the World as before you have heard did grow and confirm it self powerfully especially after Persecution did cease as by all Stories appeareth having had thirty-two Popes between Sylvester and Gregory whereof thirty were holden for great Saints and three or four were Martyrs 2. The Fathers and Doctors also of these three Ages were most excellent men both Grecians and Latins and it seemeth that what wanted in these three Ages from the former three in the Glory of Martyrdom it was supply'd by the Excellency of Learning As for Example in the fourth Age after Christ which is the first of the second three did flourish Eusebius Lactantius Rheticius Juvencus Athanasius Hilarius Optatus Climacus Basil Nazianzenus Ambrose Prudentius Hierom Chrysostom Epiphanius Cyril and divers others In rhe fifth Age St. Augustin Possidonius Sulpitius Orosius Cassianus Prosper Vincentius Lyrinensis Falgentius and many more And in the sixth Age Cassiodorus Emisenus Procopius Fortunatus Venantius Evagrius Gregorius Turonensis and Gregory the Great All which filled the World with their excellent Books both Greek and Latin besides many General National and Provincial Councils whereof five were Universal the first of Nice the second of Constantinople the third of Ephesus the fourth of Chalcedon wherein there were 630 Bishops and the fifth was of Constantinople the second time but of Provincial and National Councils there are receiv'd to the number of almost seventy to have been held in this time 3. By all which concourse of Testimonies the Force and Unity of Catholic Faith is shewed to wit that these Fathers Doctors Popes and Councils agreeing together all throughout the World in one and the self-same Faith and Religion and continuing the same from Age to Age with so great Authority of Respect and Majesty as not only all Ecclesiastical Persons of what Nations soever and other Christian People but all Temporal Princes Kings and Emperours in like manner except such as were noted with any particular Heresie as some Emperours of the East did wholly submit themselves with one consent Whereby this visible Illustrious Roman Church was made so Great and Universal notorious and known embracing all Christendom as it is wholly impossible for John Fox to find out any creeping hidden Church bearing the name of Christian in these three Ages and yet different from this visible and splendent Church of Rome which he calleth the Devil's Chappel And much more hard will it be for him to find out this in these latter three hundred years than in the former for that the external Glory of this Church was increased much more in these three Ages than in the first three before treated of which passed all in Persecution 4. The Heresies also and Sects of this time being above Fifty in number were beaten down more strongly by the foresaid Fathers Bishops and Councils than before by reason they had more time and leisure from Persecution to attend unto them than had those of the former three Ages The principal Heresies of this fourth Age were Meletians Donatists Arians Novatians Macedonians Luciferians Aërians Eunomians Apollinarians Aetians Priscillianists Jovinians Vigilantians Collyridians Helvidians Antimarians and other the like And in the fifth Age were Pelagians Nestorians Eutychians and other such Rabble And in the sixth Age Severians Monothelites Chrystolytes Agnoites Sadduces Theopaschites and the like Out of which Synagogues and Congregations of wrangling Spirits which succeeded one another in divers Times Places and Countries and opposed themselves maliciously out of their obscure corners against the shining Light of the foresaid Catholic Church if John Fox will frame his poor and beggarly Church which yet he holdeth for the only true Church of God oppressed and trodden down as he saith and almost scarce visible to worldly eyes he may do it with great probability for that these Fellows were neglected and trodden down indeed by the other opposite Roman Church and yet did they as John Fox requireth for the Succession of his Church continue and rise up from time to time tho' by no orderly Succession of Bishops or Doctrin as hath been said yea they had that other quality also proper to John Fox his Church that they always kept some sparks of true Doctrin and Religion together with their Heresies So as in this
pious Princes and Lords Egfrid King of the Northumbers Anno 10. upon the fifteenth day before the Calends of October the eighth Indiction and Etheldred reigning over the Mercians the sixth year of his Reign and Adulphus being King of the East-Angles the seventeenth year of his Reign and Lodtharius being King of Kent in the seventh year of his Reign and Theodorus by the Grace of God Archbishop of the Isle of Britanny and of the City of Canterbury being President of the Synod together with the rest of the Bishops of the same Island venerable men sitting with him in Council and the holy Sacred Gospel being laid before them in a place called in the Saxon Tongue Hedtfield after treaty had they expounded the right Catholic Faith in this manner 24. Sicut Dominus noster Jesus c. As our Lord Jesus taking our flesh upon him did deliver unto his Disciples that saw him in person and heard his speeches and as the Symbolum or Creed of the holy Fathers have delivered unto us and as generally all whole and universal Synods and all the company of holy Fathers and Doctors of the holy Catholic Church have taught us so do We following their steps both Piously and Catholicly according to their Doctrin inspired to them from Heaven profess and believe and constantly confess according to the said holy Fathers Belief That the Father the Son and the Holy Ghost are properly and truly a consubstantial Trinity in Unity and Unity in Trinity c. We receive also the holy and universal five Synods that have been held before our time by the blessed Christian Fathers our Ancestors to wit those 318 holy Bishops in the first Council of Nice against Arius and his wicked Doctrin and of the 150 other Bishops in the first Council of Constantinople against the Heresie of Macedonius and of the 200 Godly Bishops of the Council of Ephesus against Nestorius and his Errors and of the 230 Bishops in the Council of Calcedon against Eutyches and his Doctrin and of the other 165 Fathers gathered together in the second General Council of Constantinople against divers Heretics and Heresies c. We do receive all these Councils and we do glorifie our Lord Jesus Christ as they glorified him adding nothing nor taking any thing away We do anathematize and accurse also both by heart and mouth all those whom these Fathers did anathematize and accurse and we do receive them whom they received c. 25. Behold here the manner and form of Catholic Councils of old time who laid down first the Gospel in the midst and then after due examination of Scriptures considered that Antiquity of Fathers and Councils had determined in God's Church before them even from Christ and his Apostles downward and therein insisted agreeing all in one and rejecting and accursing all new contrary or different Doctrins and Doctors and by his means and by the assistance of the Holy Ghost promised by Christ unto his Church hath she continued now for 1600 years one and the self-same whereas Sectaries lacking this Humility Wisdom and Subordination but especially God's Grace are divided and consumed among themselves 26. But I will pass no further in this point this which I have said being sufficient to shew that there were more Learned men in England in these times of our primitive Church than fantastical Fox would have men believe which is greatly confirmed by that which Malmsbury writeth and Fox also confesseth the same That a General Council being gathered soon after this which we have mentioned in Constantinople both of the East and West Church against the Monothelites that deny'd two distinct Wills of Christ our Archbishop Theodorus with some other Learned men of our English Clergy was called for by Pope Agatho to be one of his Legats in the said Council where there were 331 Bishops gathered together by order of the said Agatho Bishop of Rome against the Patriarchs of Antioch Alexandria and Constantinople which thing sheweth the great Power and Authority of the Bishop of Rome even in Greece it self at that day the Emperour Constantine IV. being present himself 27. And to this Council as is said was the foresaid Theodorus Archbishop of Canterbury with divers other Bishops called by name by Pope Agatho as we may see in his Letter to the said Council cited by Malmsbury in these words Sperabamus de Britannia Theodorum c. We did hope to have had from Britanny Theodore my Brother and Fellow-Bishop and Archbishop of that great Island and a Philosopher together with others which hitherto do remain there and then to have joined them to our Humility and for this cause we have hitherto deferred the Council Vides quanti eum fecerit saith Malmsbury ut ejus expectatione Universale Concilium differret You see of what account this Archbishop was with Pope Agatho that he would defer a General Council for his expectation Thus writeth he whereby every indifferent man will easily see that this time of our primitive English Church which Fox by contempt so often calleth Ignorant and Monkish was not devoid of rare Learned men and so hath continued until our days frustrà circumlatrantibus haereticis to use St. Augustin's words Heretics in vain barking on every side against it With whom John Fox thought good to bear a barking part also and not being able to find out any one hole or corner for his Church in those Ages except only among the Heretics before named he thought good at least to rail and spit at them as he passeth by and so will he do more and more the lower he goeth until at length he fall to plain Apostasie and forsaking them openly will join with the known condemned Heretics and Enemies of this Church which Church hitherto notwithstanding he will seem in some sort to follow tho' lazily and dragging behind and as it were weary of her Company and looking about him which way he may give the slip and betake himself to his heels as will better appear by that which ensueth CHAP. V. The fourth station or division of Times from King Egbert unto William the Conqueror containing the space of some 260 years and how John Fox his Church passed in these days and whether there were any Pope Joan or no. YOu have heard before how John Fox in his second Book promising to handle but 300 years touched in the Acts of 500 in less than a dozen Leaves shewing the small store of matter he had for his Church in those Ages Now his next Book is entituled thus The third Book containing the next 300 years from the Reign of Egbert unto the time of William the Conqueror So is his Title And yet if you count the years from the beginning of King Egbert his Reign Anno Domini 802 according to Stow or 800 according to others unto the entrance of the Conqueror Anno 1066 you shall find but only 264 years and
will shew thee my Faith by Works And that these good works did proceed of Faith contrary to the Cavil of John Fox is evident by those pious words of the King where he saith Seeing Almighty God of his Mercy and Clemency without any precedent Merit of mine hath given me my Crown I do willingly restore to him again c. 7. But Fox goeth forward in jesting at the said King Ethelwolf saying That he that had been once nuzl'd up in his Youth among Priests he was always good and devout to holy Church c. And then passeth he on to shew How after he had established matters in his own Kingdom he went to Rome and carried with him his little Son Alured or Alfred committing him to the bringing up of Pope Leo IV. as before hath been said where also he re-edified the English School founded by King Offa and destroy'd by Fire a little before under King Egbert Moreover he gave saith Fox yearly to be paid in Rome 300 Marks to be distributed in this manner 100 Marks to maintain the Lights of St. Peter 's Church and another hundred Marks to maintain the Lights of St. Paul 's Church and the third hundred to be disposed in good works at the Pope's appointment At all which Fox jesteth also merrily building his Church by these Mocks and Mews 8. And to like effect he reciteth a Miracle registred by William Malmsbury and by the Charter of King Ethelstone Son and Heir to King Edward the elder which King having escaped a great Danger at Winchester where one of his Subjects named Duke Alfred and other of his Nobles conspiring together presently after his Father's Death would have put out his eyes But he escaping that Danger took the said Alfred Prisoner and for that he denied that he had any such intention the good King thought there was no better Trial than to send him to Rome to Pope John XI to be try'd by a solemn religious Oath before him The Pope made him swear before St. Peter's Altar who forswearing the said Conspiracy fell down presently before the said Altar in the sight of all the People and was carried thence in the arms of his Servants to the aforesaid School or English-men where he died the third night after wherewith the Pope and all Rome remain'd astonished and the Pope sent presently into England to know of the King whether he would pardon him and suffer his Body to be buried in Christian Sepulcher which King Ethelston after consultation had with the rest of his Nobility and by the earnest intercession of Duke Alfred's Friends was content that he should be so buried but yet by Sentence of the whole Realm the Possessions of the said Alfred were adjudg'd to the King's use who bestow'd them all upon Churches and Monasteries to the Honor of God and St. Peter which had given this Judgment in the Controversie 9. All this is testified by the said King's Charter recorded by Will. of Malmsb. and recited by Fox and the said Charter towards the end hath these words Et sic judicata est mihi tot a possessio ejus in magnis modicis quam Deo Sancto Petro dedi nec justius novi quà m Deo Sancto Petro hanc possessionem dare qui emulum meum in conspectu omnium cadere fecerunt mihi prosperitatem Regni largiti sunt And by this means the whole Possession both great and small of Duke Alfred was adjudged unto me which I gave unto God and to St. Peter nor do I know to whom I should more justly give the same than to God and to St. Peter who made my Adversary to fall down in the sight of all men and gave unto me the Prosperity of my Kingdom Thus wrote he about the year of Christ 933 as John Fox counteth and I marvel he would relate this Story being so much against himself and his Religion and in confirmation of ours as it is for that it sheweth that God and St. Peter in those days wrought Miracles in Rome when Fox saith that the Faith and Religion of Rome was far out of order from the true Gospel But this is the misery and calamity of this poor Fellow and his Cause as often before I have noted that either he must write nothing at all of these Times and Ages or else he must write Testimonies against himself 10. I will give you one short Example more where he allegeth us a Narration of a very old Writer which he saith he had in Manuscript lent him by one named William Carre and thereupon he citeth it still by the name of Historia Cariana this Story being written as it seemeth in those Ages and of the Miseries that happened to England by the Incursions of Danes and other Infidels seeketh out the causes of God's wrath in this behalf saying thus In Anglorum quidem Ecclesia primitiva Religio clarissimè splenduit c. In the primitive Church of England Religion did most clearly shine insomuch that Kings Queens Princes Dukes Consuls Barons and Rulers of Churches incensed with the desire of the Kingdom of Heaven laboured and stirred as it were amongst themselves to enter into Monastical Life and into voluntary Exile and Solitariness forsaking all to follow their Lord where in process of time all Virtue so much decay'd among them that in Fraud and Treachery none seemed like unto them neither was to them any thing odious or hateful but Piety and Justice nor any thing in price and honor but Civil War and shedding Blood Wherefore Almighty God sent upon them Pagan And Cruel Nations like swarms of Bees 11. This relateth Fox out of his Carian Story and I know not to what end he should relate it but only to shew that while English-men lived Godly according to the fashion of their primitive Church they esteemed and honored highly Religious and Monastical Life and many leaving the World with the Pleasures and Possessions thereof entred into that Religious Course endeavoring to follow and imitate their Lord and Master therein and that so long was England happy and blessed by God To which effect if John Fox do allege the same then is it evident what a good Conclusion he doth make against himself his Religion at this day that are such professed Enemies to that kind of life so highly here commended and consequently the Relator thereof doth shew himself to be as well John Fool as John Fox not considering what maketh for him or against him 12. But to the end that we should not think that he hath made Peace or Friendship with Monks for all this or that he liketh their Life or Profession any thing the better for so many praises given them by ancient Authors he scoldeth at them every where and upon every occasion writing over the Pages and Titles of his Book these Superscriptions Monks Superstitious Monks Monks married Monks meer Lay-men in old times and the like
throughout the World for Christ's Church are wicked and rebellious unto God and Acts of the Devil's Synagogue from the time that John Fox assigneth of her Fall and Apostacy and that on the contrary side all the Writings Actions and Gests of all sorts of Heretics against this Church from that time are the Acts and Monuments of the true Church of Christ Supposing all this I say as Fox doth there cannot want matter either on the one side or the other to fill up Volumes And the lower he passeth downward the more matter he findeth for that Sects and Sectaries increasing daily whom he registreth for Saints and Pillars of his Church the Volume of his Book must needs grow greatly And so is it seen by this fourth Book wherein from the Conquest to the latter-end of King Edward III's Reign when Wickliff began containing 300 years to wit from Anno Domini 1066 to 1370 there are spent above 100 Leaves of Paper which is much more than was in the former 1066 years But in the fifth Book from John Wickliff's time to King Henry VIII which are but 140 years are contained upon the point of 200 Leaves and then again from the beginning of King Henry's Reign to the entrance of Q. Elizabeth being but fifty years he spendeth above 600 Leaves And by this you may judge both of the Subject and Substance of John Fox's huge Volume tho' we are to look into the same somewhat more particularly also as we pass it over in this and the ensuing Chapters 3. Well then this being his device and resolution for the present to have no longer patience with our Church but wholly to deny the same his greatest difficulty seemeth to be about the Time and Causes to wit where or when or how or upon what occasion she perished or vanished away for seeing she hath continued by his Confession also for so many Years and Ages and come down unto our days under the self-same Succession of Bishops Pastors and Teachers as before and consequently also with the self-same Doctrin and Religion and with the same external Power and Majesty which it was wont it seemeth a very hard thing upon the sudden either to annihilate so Great and Mighty a Kingdom or which is much more difficult to make so strange a Metamorphosis and Mutation in her as that she having been hitherto the Church of Christ his Spouse his Kingdom his dearest Beloved and beautified with his Graces directed by his Spirit enriched with his most precious Gifts and Endowments and so acknowledged also by Fox ' himself in former Ages that now she should become Christ's Enemy and Adversary upon the sudden and the Kingdom of Satan his Eternal Foe and yet to retain still the Name Place Estimation and external Dignity which she had before professing with no less shew of duty her Obedience and Love to Christ than in former times she was wont This Change and Metamorphosis I say is most wonderful and incredible to all those that believe Christ to be God and to have been able to perform his promise that Hell-gates should never prevail against this Church Wherefore we are to examin somewhat more diligently in this Chapter how this matter could fall out and when and by what occasion come to pass for that so great and rare a Mutation as this is never fell out yet in the World before Tho' Temporal States and Kingdoms have had their changes nay all temporal mutations of Empires Kingdoms States and Monarchies have been made principally to shew the contrary stability and immutable continuation of Christ's Church once planted in the World as in part we have declared before shewing how that in all times and seasons in all variety and variations of States People Countries and Dominions as well in England as elsewhere the Christian Catholic Religion remained one and the same among them all To which effect also is that notable Prophesie of Daniel when foretelling first the breaking and overthrow of all four Monarchies by him mentioned he addeth as a notorious opposition to the same the stability and immortality of Christ's Church and Kingdom once set on foot in these words In the days of these Kingdoms God of Heaven shall raise up a Kingdom that shall never be dissipated neither shall this Kingdom be given to another people This Kingdom shall consume and wear out all the other Kingdoms but it self shall stand for ever 4. Thus saith Daniel and the most of these Points we have seen verified and fulfilled already for God of Heaven hath raised this Kingdom and visible Church of Christ which then seemed a strange matter he hath increased and continued the same for a thousand years and more as Fox will confess which is a longer time than any Temporal Monarchy lightly hath continued without change he hath overthrown in this time and consumed the other Kingdoms and Monarchies mentioned by him Now remain the other two Clauses to be fulfilled in like manner to wit That it shall stand for ever or as Christ expoundeth it usque and consummationem saeculi to to the Worlds end and then quod alteri populo non tradetur that this Kingdom shall not be delivered over to another People from that which possessed it from the beginning The quite contrary whereof teacheth here John Fox affirming this Church that hath been accounted the true Church and Kingdom of Christ for a thousand years past is now no more his Church or Kingdom nor these Popes Bishops and Pastors that are found in her to have come down by continual Succession are now no more the true and lawful Guides or Governors thereof but that it appertaineth to others and consequently this Kingdom of Christ is taken from them and delivered to another People to wit to the Berengarians to the Waldenses to the Albanenses to the Wickliffians Lutherans Zuinglians and other like people of latter Ages 5. This is John Fox his mad Assertion wherein you see he should prove two Points First That our Church is lost and fallen and our Men rightly dispossessed of the Interest thereof And then That his Men to wit these new Sectaries have entred into a just possession of that Name and Title of the true Church Both which Points we deny You shall see how he beginneth to prove the first that is to say the Fall and Overthrow of the Universal visible Church sirnamed the Roman And thus hitherto saith he stood the condition of the Church of Christ meaning the next Ages before the Conquest albeit not without some repugnance and difficulty yet in some mean state of the Truth and Verity till the time of Pope Hildebrand called Gregory VII which was near about the year 1080. and of Pope Innocentius III. in the year 1215. by whom all was turned upside down all Order broken true Doctrin defaced Christian Faith extinguished c. 6. Here you see John Fox to assign two Times and two Popes when and
by whom not only the true Church was overthrown but Christian Faith also utterly extinguished to wit Gregory VII and Innocentius III. two of the most Renowned men both for Vertue and Learning that have possessed that See since the time of our Conquest or in many Ages before if we will believe all the ancient Authors that have written of them wherein I dare joyn Issue with Fox or any of his Cubs whatsoever that will defend him in this notorious slander against these two worthy Men For as for Innocentius III. he is affirmed to have been one of the most excellent Popes for good Life and rare Learning that for these thousand years held that See. Of whom Blondus amongst other Authors writeth thus Suavissimus erat in Galliis famae odor gravitatis sanctitatis ac vevum gestarum ejus Pontificis c. The fame and scent of this Pope's Gravity Holiness of Life and Greatness of his Action was most sweet throughout all France c. And for his Learning the same Author saith Libros Doctrina plenos scripsit He wrote most Learned Books In which kind divers Authors do report that he wrote more than most of the other Popes of Rome before his time put together 7. And as for Gregory VII albeit he had many Enemies stirred up against him by the Emperour Henry IV. and others whom he sought to punish and reform for their Misbehavior yet if we will believe the chief Authors of that Age and those that lived either with him or next unto him as Anselmus Archbishop of Canterbury Marianus Scotus Otho Frisingensis Aeneas Sylvius Lambertus Schafaaburgensis Vincentius Gallus Abbas Vrspergensis Aventinus Sigibertus Tritemius and many others he was not only very Learned Wise and a Man of great Courage in resisting the foresaid most dissolute Emperour that lived scandalously and oppressed the Church but also he was reputed of a most holy Life insomuch as God wrought divers Miracles by him 8. The very form of his Election recorded by Platina Sabellicus and others doth shew what he was when they say Elegimus hodie 21 Maii Anno Domini 1072 in verum Christi Vicarium Hildebrandum Archidiaconum virum multae Doctrinae magnae Pietatis Prudentiae Justitiae Constantiae Religionis c. We have chosen this day the 21st of May 1072 for true Vicar of Christ a Man of much Learning great Piety Prudence Justice Constancy and Religion c. This was the testimony of the whole Clergy of Rome that knew him better than John Fox and his Fellows Against whom Lambertus Schafnaburgensis talking of his whole Life afterwards saith Signa Prodigia quae per Grationes Gregorii Papae frequentius fiebant zelus ejus fervent issimus pro Deo Ecclesiasticis legibus satis eum contra venenatas detractorum linguas communiebant The Signs and Miracles which oftentimes were done by the Prayers of Pope Gregory VII and his most fervent Zeal for the Honor of God and defence of Ecclesiastical Laws did sufficiently defend him against the venemous Tongues of Detractors 9. Vincentius also Gallus in his History relateth out of a more ancient Historiographer than himself named Gulielmus Historicus Hildebrandum dono prophetiae praeditum fuisse That Hildebrand the Pope was endued with the gift of Prophesie which he sheweth by divers particular Examples of Events foretold by him And this of Gregory VII 10. But what do the same Authors yea Germans themselves write of their Emperour his Enemy Henry IV. Surely it is shameful to report his Adulteries Symoniacal selling of Benefices Robberies and spoiling of poor particular men thrusting in wicked men into places of Prelates and the like Principes Regni rogat saith Lambertus ut patiantur ipsum Vxorem repudiare c. He did request the Princes of the Empire that they would suffer him to put away his Wife telling them what the Pope by his Legat had opposed to the contrary Which being heard by them they were of the Pope's Opinion Principes aiebant aequè censere Rom. Pontificem ita fractus magis quà m inflexus Rex ab incepto abstinuit The Princes affirmed That the Bishop of Rome had reason to determin as he did and so the King rather forced than changed in mind abstained from his purposed Divorce 11. Lo here the first beginning of falling out betwixt the Emperour and the Pope which was increased for that two years after as the same Author saith the Pope deprived one Charles for Symony and Theft to whom the Emperor had sold for Money the Bishopric of Constance And this he did by a Council of Prelates and Princes held in Germany it self the Emperour being present Cùm etiam saith he Rex in Judicio assideret causamque Caroli quoad posset tueretur Bishop Charles was deposed notwithstanding that the King was present in that Judgment and defended him and his Cause as much as he could And this was an increase of the falling out between them But the constancy saith the same Author and invincible mind of Hildebrand against Covetousness did exclude all Arguments of Human Deceits and Subtilties 12. Vrspergensis in like manner who lived in the same time reckoneth up many particulars of the Emperour 's wicked behaviour in these words Coepit Principes despicere Nobiles opprimere He began to despise the Princes oppress the Nobles and Nobility and give himself to Incontinency Which Aventinus an Author not misliked by the Protestants uttereth more particularly in these words Henricum stupris amoribus impudicitiae adulterii flagrasse infamia nec amici quidem negant The very friends of Henry the Emperour do not deny but that he was infamous for his wicked life in Lechery Fornication and Adultery 13. And finally not to name any more Marianus Scotus that lived in those days writeth thus of the whole Controversie between them Gregory VII saith he being stirred up by the just clamors of Catholic Men and hearing the immanity of Henry the Emperour's wickedness cry'd out against by them did excommunicate him for the same but especially for the sin of Simony in buying and selling Bishoprics which fact of the Pope did like very well all good Catholic men but displeased such as would buy and sell Benefices and were favourers of the said Emperour 14. And thus much be spoken of the Learning Lives and Vertue of these two particular Popes Gregory VII and Innocentius III. whom John Fox would needs have us believe that they had overturned God's Church and extinguished Christian Religion utterly in the World. But especially he rageth every where and with greatest acerbity against Gregory VII dilating himself in many large Discourses of that Argument and telling so many and apparent Lyes of Him and his Acts and Ends as were a matter incredible to him that hath not examined them Neither may I stand to recount them all or the greater part for it would require a Volume but by one
Realm of ancient times and therein consider the course of times where he may find and read Anno 5 Reg. Rich. 2. in the year of our Lord 1380 of a great number that there be called evil persons going about from Town to Town in Frize Gowns preaching unto the People c. Which Preachers tho' the words of the Statute do term them to be dissembling persons preaching divers Sermons containing Heresies and notorious Errors to the emblemishment of Christian Faith c. yet notwithstanding may every true Christian Reader conceive of those Preachers to have taught no other Doctrin than now they hear their own Preachers in Pulpits preach c. 22. Mark here three Points good Reader First That if all this were true that the Wickliffians had preached no other Doctrin than the Protestants do now yet nothing followeth of this but that Protestants Doctrin was condemned for Heresie not only by the Church-Laws but also by divers Acts of English Parliaments above 200 years past Which thing what help or credit it can bring to Fox his Religion which standeth chiefly in England by Authority of far latter Acts of Parliament I do not see for that hereof only may be inferred two Conclusions if his premises be true The first That Protestants were condemned for Heretics by Acts of Parliament 200 years agone The second If those ancient Acts of Parliament were of little force in matters of Religion then latter Acts that have established a different Religion may also be called in question and that with much more reason and probability 23. Secondly I say That this Assertion of Fox is most apparently false to wit that the Wickliffian Preachers taught no other Doctrin than the Protestant Preachers now teach if the Articles before alleged out of himself be truly written by him For neither do the Protestant Preachers in England at this day teach the Real Presence in the blessed Sacrament of the Altar or the Doctrin of Purgatory as you have heard Sir John Oldcastle a chief Wickliffian profess a little before nor yet do Protestants hold those Articles of John Wickliff himself which in this Chapter we have mentioned as held neither by Them nor Us. And much less do they hold any other Catholic Opinions which the Wickliffians did together with their Heresies So as this is a notorious untruth and cannot be denied or dissembled 24. Thirdly We may consider of the particular Point which before I noted That John Fox is not ashamed to cite a whole Parliament against himself and then in a word to reject the same as of no credit in the World in respect of Him and his Denial or Rejection The Parliament saith he calleth these Frize gown-Preachers the Wickliffians dissembling persons but you must think notwithstanding they were very honest men The Parliament saith That they preached Heresies and notorious Errors but John Fox saith it was true Christian Doctrin Whom shall we here believe either the whole Parliament who lived with them and examined both their Doctrin and doings or John Fox that cometh more than 200 years after them and will needs make himself their Brother whether they will or no and judge also of the Parliament But let us hear him yet further 25. Furthermore saith he you shall find likewise in Statuto anno 2 Hen. 4. cap. 15. in the year of our Lord 1402 another like Company of godly Preachers and faithful Defenders of true Doctrin whom albeit the words of the Statute there through corruption of time do falsly term to be false and perverse Preachers under dissembled Holiness teaching in those days openly and privily new Doctrin and heretical Opinions c. Yet notwithstanding whoever readeth Histories and the orderly descent of times shall understand these to be no false Teachers but faithful Witnesses of the Truth c. 26. Lo here the testimony of another Parliament of our Country held 22 years after the former which John Fox rejecteth with the same facility that he did the other For whereas the Parliament that had examined the matter protesteth That they had found them false perverse and dissembling People teaching new Doctrin and heretical Opinions Fox averreth the contrary That they were good Preachers and faithful Defenders of true Doctrin and holy Witnesses of God's Truth And for proof hereof he saith That whosoever readeth Histories and conferreth the Order and Descent of times shall understand thus much to be true But how and by what means a man shall gather this understanding he telleth us not And by the Historical Discourses and Conference of times which we have hitherto made in this Book we understand the contrary finding indeed by Descent and Order of times that these Opinions of Wickliff Husse and Lollards and the like were new heretical Opinions indeed and taken and judged so by Christendom at their up rising and appearance in the World. Wherefore this is plain impudence in Fox to say that by reading Histories and noting descent of Times these men are by him justified from being Sectaries 27. It followeth in Fox Of the like number also saith he of like true faithful favourers and followers of God's holy Word we find in the year of our Lord 1422 specified in a Letter sent from Henry Chichesley Archbishop of Canterbury to Pope Martin V. of many infected here in England as he said by the Heresies of Wickliff and Husse c. who tho' they be termed for Heretics and Schismatics yet served they the living Lord within the Ark of his true spiritual and visible Church And where is then the frivolous brag of the Papists which make so much of their painted Sheaths c 28. Do you see in what jollity of mind John Fox is put by finding out this Succession of his new visible Church for above 200 years downward Do you hear how he vaunteth of Antiquity and long Continuance albeit indeed he nameth not continuance nor can he for that I think he will not grant that the Wickliffian Church doth endure unto this day or that if a number of those Wickliffian holy Teachers and faithful Witnesses of the Truth so much praised here by him should come into England at this day or Scotland or into Germany or Geneva or among any other Sect or sort of Protestants whatsoever and should preach that Doctrin which they preached then to wit against the Church of Rome in many Points but yet defending that number of Sacraments which they did the Real Presence Sacrifice of the Mass together with those extravagant Articles also before mentioned to wit That it is against the Scriptures that Bishops or true Ministers should have any Temporal Lands and Livings and that Tythes are not due and that both Princes and Prelates do lose their Offices Authorities and Dignities whensoever they fall into mortal sin c. If these men I say that were so true Preachers and principal Guiders of the Ark of John Fox his true visible and spiritual Church
she answered That above-ground she was but under-ground not 34. There followed many other Heresies also from this time downward unto King Henry VIII.'s days which prevailed diversly in divers Countries as the Flagellants or Whippers which made a new Baptism of Blood and held divers Articles of the Lolhards in Germany and Hungary about the year of Christ 1350 as Tritemius saith The Hussites also in Bohemia who had their Doctrin of John Husse Scholar of John Wickliff but yet in divers Articles differing from him about the year of Christ 1415 as Aeneas Sylvius declareth at large And upon this Man 's teaching and the Doctrin of Hierom of Prague that lived at the same time there sprung up divers different Sects in Bohemia as the Orebites Adamites Drecentians Gallecians Rochezanites Jacobites Thaborites and others Whereof Aeneas Sylvius Bonfinius and other Authors do treat And Bonfinius writeth That Matthias King of Hungary was wont to say in his days that the Sects and Sectaries of Bohemia were so divers and contrary one to the other as if no other Argument were against them this were sufficient to overthrow them all And the same confusion remaineth there unto this day 35. And this shall suffice for the Heresies of this fifth station of Time especially such as prevailed most in England from Wickliff unto King Henry VIII in whose days Luther rose up and made a new Sect. For albeit in many Points he symbolized and had concurrence with most of these Sects but especially with the Lolhards and Wickliffians under whose Names all Sectaries commonly covered themselves in our Country yet had Luther divers Points also peculiar to Him and His which made them properly a distinct and several Sect which himself confesseth in like manner disclaiming by Name from Husse and Hussites in these words Non recte faciunt qui me Hussitam vocant non enim mecum ille sensit They do not well that call me a Hussite for he doth not agree with me in Doctrin And as for Wickliff we may see the same Judgment of Luther by the testimony of Philip Melancthon that saith of him Nec intellexit nec tenuit Fidei Justitiam He neither understood nor held the Justice of Faith which is the very Foundation of Luther's Gospel and Doctrin 36. And again in the same place he objecteth divers other erroneous Doctrins unto him as That he doth take away all Civil and Politic Government that he holdeth for unlawful to Priests to possess any thing proper that no Tythes are to be paid and the like Which Doctrins of Wickliff notwithstanding our John Fox defendeth commending highly the Teachers and Professors thereof in all his tract of Time from King Edward III. to King Henry VIII canonizing them for Saints that were any way punished or called in question for any of these Doctrins under the Reigns of King Richard II. or King Henry IV V VI or VII and other Kings of that time And in this Argument is spent the whole sum of his fifth and sixth Books in which Books the very Titles of the Pages may sufficiently testifie what is handled therein As for Example page 406. under the Reign of King Richard II. is this Title The first Law for burning the Professors of the Gospel Whereby you see that he calleth all these men whether they be Wickliffians Hussites or Lolhards Professors of Christ's Gospel and consequently must he needs hold for Evangelical Truth all which they did hold and so in effect he doth in handling their Causes throughout these two Books against the Bishops and Princes that punished them though in clear words and Categorical Propositions he dare not do it 37. And this is the sluttering and stammering turning and winding of this our Fox as you can never know where to have him for that now he affirmeth now he denieth now he leaveth the matter doubtful now he moveth a question but solveth it not now he gainsayeth and contradicteth himself now he saith one thing in words and prosecuteth another in deed As for Example He confesseth before in words as you have heard That Wickliff had divers blemishes in Doctrin that is to say Errors and Heresies and so it may appear as well by that which we have set down thereof as also by the Judgment of Melancthon and yet in prosecution of his Work John Fox will not stick to commend the worst of those Doctrins as we may see by the very Titles of the Pages set over these Books 38. As for Example page 420. he putteth this Title over the said Page Temporalities may be taken from the Clergy c. And then yet further in the same Page he putteth this Head or beginning to a long Discourse about this matter in these words The second Disputation in the Vniversity of Prague upon the seventeenth Article of John Wickliff most fruitful to be read proving by twenty-four Reasons out of the Scriptures that Temporal Lords and Princes may take away Temporalities from the Clergy c. This is the Title of this fruitful Discourse for taking away all Temporal Fruits from the Clergy But how fruitful soever this Disputation may seem to John Fox against Clergy-Temporalities that perhaps could get none for himself yet to others of his Clergy that possess Temporalities I doubt much whether it will seem so fruitful or be so well liked of as by John Fox who for his twenty-four Reasons alleged for the same may chance be related into some Rank of the twenty-four Orders fit for a Man of his Degree and Merits 39. Moreover page 426. he hath this Title Tythes proved to be pure Alms. Which Title I think also will not greatly content the most of his Fellow-Ministers if their Parishioners should stand upon this Doctrin with them to wit That their Tythes are pure Alms according to the Gospel of John Wickliff and John Fox and consequently they may deny or detain them when they list or give so much thereof unto Ministers as they list and no more which oftentimes perhaps would be very little But what would these Ministers think you but especially their Wives and Children say of this Doctrin if once they felt hunger come upon them thereby yet Fox prosecuteth the same Title over other Pages As for Example page 446. he hath these words Tythes not expresly commanded anew by Christ and then hath he this Note If Tythes be claimed by force of the Old Law then Priests by the same Law are bound to have no Temporalities And this matter Fox doth prosecute at large as one Article among other of one Walter Brute a Lay-man of the Sect of Wickliff in whom saith Fox the mighty operation of God's Spirit did effectuate such constancy as in this and other Articles he resisted openly the Bishop of Hereford in his time c. Lo here the approbation of Brute's Spirit whose fourth Article was as Fox himself setteth down That no man is bound to give
though he died quietly in his Bed as after shall be shewed And that of Luther upon the 17. of Feb. with the title only of Confessor but both of them in red Letters Notwithstanding that the Authors of these three Sects do disclaim one from another as in the former Chapter you have heard So as this forcible drawing of opposite Sectaries into one Catalogue and Calendar of Saints is like to that of Cacus who drew Bulls backwards by the tails into his Cave And this shall suffice for the contemplation of this strange composition and combination of Fox his Church from Wickliffs time down to K. Henry VIII of whose Reign and matters contained therein we shall now successively begin our speech CHAP. XI The Search of John Fox's Church is continued under the Government and Reign of K. Henry VIII and his Children And it is discussed what manner of Church John Fox then had or may be imagined to have had HAving made our former search or pursuit for the finding of Jon Fox his Church throughout the precedent years and Ages of the Christian world from the Apostles time unto the Reign of King Henry VIII and declared most evidently as to us it seemeth that the said Church was never yet to be found in any of those times and Ages except perhaps in some such broken and contemptible Heretics and so opposite and contrary one of them to another as cannot possibly be thought to make a Church that requireth unity and conformity of Faith there remaineth now that we proceed to examin what may be found for John Fox's purpose under the Reign of K. Henry VIII downwards to our time For that as often hath been noted of this time doth John Fox brag and glory in his Book as of the florishing time of his Gospel Which appeareth not only by that he imployeth the half of his whole Volume in these only thirty years that passed between the breach of King Henry with the Pope unto the entrance of Queen Elizabeth but also by a brave triumphant picture set in the first page of King Henry's Reign with his Feet upon the back of Pope Clement VII and other circumstances of Heretical insolence which presently we shall declare 2. But first of all you must understand that in the 12 last pages of K. Henry VII.'s Life it pleased John Fox to set down pleasantly 12 large printed and painted Pageants of the Popes greatness in those days together with his Papal Cases reserved to himself his Dominion both Spiritual Temporal his great Riches the universal Obedience both of Temporal and Spiritual Princes unto him and other such like points All which being but a melancholy meditation and Spectacle for Protestants John Fox in the next page setteth down a merrier contemplation to wit King Henry VIII placed by him in a high Throne with Clement VII under his Feet grovelling on the ground with his Cross Keys and Triple Crown in the Dust Whereat many Friars are painted staring and gazing and weeping round about and B. Fisher and Sir Thomas Moor pitifully also weeping and stooping down to help him up again And on the other side K. Henry is painted with the Gospel in his Lap and his Sword in his right hand lifted up for defence thereof Which Gospel is also holpen to be held up by Cranmer and Cromwell that on his said right hand do assist the King with great contentment of the new Ministers Who are painted here to stand very gravely contemplating of the matter with a singular comfort and all other Bishops Abbots Ecclesiastical and Temporal men bewailing and mourning 3. And this is John Fox his pleasant or rather peevish invention to entertain the eyes of the simple Readers or lookers on and to make pastime for Fools whereof himself was a solemn Father while he lived And I would ask the silly Fellow here how King Henry tho' he brake with Pope Clement upon some matters of displeasure as is notorious and refused to yield him Spiritual obedience in England as he and his Ancestors had done ever before yet how could he justly or truly be said to have cast him down with his Crown and Cross as herein painted Seeing that Pope Clement his Authority power and Spiritual jurisdiction throughout the Christian World was no less after King Henry's breach than before And albeit the Realm of England withdrew Her Spiritual obedience from him yet the encrease of new Churches in the Indies was of much more Authority and jurisdiction unto him and his Successors in that kind than he or they lost in England Germany or other parts that retired themselves from his and their obedience 4. Further I would ask this John Deviser that devised this wise representation how could K. Henry's Sword be said to be in Defence of the Protestants Gospel when by their own Affirmation he was the greatest persecutor of their Brethren that ever was King of England from the beginning of that Monarchy to his days For so sheweth Fox himself in that he in his Calendar of Saints setteth down more Martyrs of his Sect made by King Henry only than by all the other former Kings and Queens of England from the first entrance of Christian Faith to his time As we are to shew more largely in the Third part of this Treatise when we come to examin his said Calendar But yet in the mean space if you will have some tast how favourable K. Henry of his own inclination was to these new Gospellers you may read what Fox setteth down in the second part of his Acts and Monuments of this matter Where among other complaints of this Kings Reign you shall find in one place no less than fourteen whole pages of Names by way of Table or Catalogue of godly Men and Women as he calleth them apprehended persecuted and imprisoned for the Gospels sake by the Bishop of Lincoln in one year The King himself being the chief Author and Inciter to the Persecution as appeareth by a Letter of the said Kings written to the said Bishop of Lincoln upon the 20. of Octob. 1521. and the 13. year of his Reign which Letter Fox doth Register under this Title The Copy of the Kings Letter for the aid of John Longland Bishop of Lincoln against the Servants of Christ falsely then called Heretics c. 5. Lo here King Henry proved to be an Aider and Inciter of Persecution against Gospellers termed the Servants of God by Fox but Heretics by the King. And if so many of these good Fellows were persecuted by him in one Year under one Bishop only within one Diocese what may be imagined throughout the whole Realm Truly you may read in Fox himself very large and lamentable complaints of this King's Reign and divers copious Lists of these persecuted Saints of his Church set down by him especially from the foresaid year of Christ 1521 to 1531 which was the last ten years before the breach with the
to this or that Man or Woman For so he cometh in presently with his Examples of Queen Anne and Cromwell So long saith he as Queen Anne lived the Gospel had indifferent success but after that she by sinister instigation of some about the King was made away the course of the Gospel began again to decline But that the Lord then stirred up the Lord Cromwell opportunely to help in that behalf who did much avail for the increase of God's true Religion and much more had brought it to perfection if the pestilent Adversaries maligning the prosperous Glory of the Gospel had not by contrary practising undermined him and supplanted his vertuous proceedings 22. Behold here a wise Discourse of John Fox Whereby if nothing else were you might perceive how justly and truly that Spirit of Majesty that spake to him in his Bed upon a Sunday in the morning if you remember called him Thou Fool For that no man but a very Fool indeed would have brought forth these Examples to have proved his purpose being both impertinent and clearly false in themselves 23. And first they are impertinent or rather against himself for that they shew that his Gospel had no other beginning in England but upon Affection of Men and Women False also are the Examples if we consider the Times themselves for that the foresaid new Book of devised Articles mentioned by Hall and Hollinshead as the first public Alteration in points of Religion discovered in King Henry was made and set forth after the death of Queen Anne Bullen to wit upon the 8th of June 1536 whereas the Queen died upon the 19th of May before And Fox himself having related the said Articles and Book as set forth after the death of Queen Anne he saith thus This Book treated especially but of three Sacraments Baptism Penance and the Supper of the Lord for which the Lincolnshire men took Arms c. And then he addeth this Note in the Margin Alteration of Religion a little beginneth And after again presently this other Note Commotion in Lincolnshire Whereby is evident out of his own words that the first beginning of any alteration in points of Religion towards his Gospel was after the death of Queen Anne Bullen and consequently it is a ridiculous foolery which he writeth before That so long as Queen Anne lived the Gospel had indifferent success c. 24. The other Example also of Cromwell is no less apparently false for that besides the particulars which you have heard before of his assisting to punish and burn Protestants and his Sentence of death given against Lambert with the Protestation he made at his own death of his being Catholic and never doubting of any one Point of Catholic Religion Besides all this I say it is notorious that when the severe Statute of Six Articles was made against all sorts of Protestants in the 31st year of King Henry's Reign which was in the Month of April 1540 as appeareth both by the Book of Statutes it self and Hall Holinshead and other Chroniclers Cromwell was then in his highest Authority and Favor with the King as is evident for that in the time of the very same Parliament besides all his other great Offices before received as of Baron Chancellor Knight of the Garter Master of the Jewels Vicar-General in Spiritual Affairs and other like Titles he was created also Earl of Essex and High-Chamberlain of England which Holinshead setteth down in these words The 18th of April at Westminster was Lord Thomas Cromwell created Earl of Essex and ordained Great Chamberlain of England which Office the Earls of Oxford were wont ever to enjoy Also Gregory his Son was made Lord Cromwell c. Thus writeth he And if in Cromwell's most flourishing time this Act of Six Articles came out for punishment of Protestants the most severe that can be imagined how fond and childish a babling was that before used by Fox when he telleth us that as long as the good Lord Cromwell was in credit or bare Rule with the King their Gospel went prosperously c 25. Well then by all this we may see how poor and troden down a state John Fox's Church and Religion held under King Henry notwithstanding all his brags and flattering of him in his Pictures Which yet that you may not think we mean only of the temporal or external condition or contemptibility of his Church for of that perhaps he would brag seeing he defines his Church by the words obscure and troden down I would have you here consider briefly but two things only for the end of this Chapter which directly do appertain to the true spiritual misery of Fox's Church and Religion in those days under King Henry if a Confusion of fantastical Opinions Errors and Heresies may be called a Religion 26. The first is That in King Henry's days at leastwise for a great part thereof the Protestants Sects were not yet fully distinguished into their Classes or Orders but were a great confused heap of new Opinions all going under the name of Gospellers or Protestants as well Lutherans Oecolampadians Zuinglians and other Sacramentaries as Waldensians Wickliffians Anabaptists Libertines and other such-like So as in this first Heap and Mass of Gospellers were contained all the several Sects that since have been distinguished as the four Elements and particular parts thereof were contained according to the Poets Fiction in that great confused Chaos of the World before it was distinguished or to speak more properly they were as the Bears Whelps when first they are born and new fallen from their Mothers Womb to wit certain disform gross confused things which by often licking of their Parents are polished at last and brought to some fashion of handsom Creatures such as you know Bears Whelps to be 27. And even so was it in those days with Protestants Religion For that every man that would hold a new Opinion of what Sect soever or would speak against the Catholic Church or Doctrin then used was admitted presently for a Brother of the new Gospel and for a sincere Servant of God and holy Gospeller as John Fox every-where calleth them without distinction whether he were a Lutheran Zuinglian Anabaptist Waldensian Wickliffist Lolhard or whatsoever else but since that time this Chaos hath been somewhat more distinguished and polished and every sort of Sectaries divided into their Classes Which Luther himself began first to do noting nine distinct Sects to have risen in few years after him out of his Doctrin and these only of Sacramentaries Whereunto his chief Scholar Melancthon a little before his death in his Judgment written to the Palsgrave or Prince Elector of Rhene added six more to be among the Lutherans themselves But others that have gathered them more exactly and distinctly as Staphilus a most Learned Man and Counsellor to the Emperour Bishop Lyndan Dr. Gabriel Prateolus and others do divide them into a far great number
that time they have taught 21. These were the two things of most moment determined about Religion in this first Parliament Two other things were attempted by the Gospellers with most earnest endeavor but they could not be obtained The first was to have a Book of Common Prayer pass which they had composed in hast out of the Mass-Book for altering the Service and Mass into English or rather for abolishing of the Mass and bringing in the new Communion in place thereof And this Book was composed by certain appointed by the Protector and Cranmer But when it came to the Parliament to pass it was misliked and contradicted not only by Catholics but by many Protestants also Especially those that were the most forward as Hooper Rogers and some other Who according to Fox were Puritans in those days and would neither take the Oath of Supremacy to the young King as we shall shew more largely when we come to treat of them severally in the next Part of this Treatise nor yet wear Typpet Cap or Surpless And misliked moreover the whole Government Ecclesiastical in that time neither agreed with the Opinions of Doctrin set down by that Book And so it was rejected with no small grief both of the Duke Protector and Archbishop Cranmer 22. The other Point proposed and rejected also was about allowance of Priests and Friers Marriages and Legitimation of their Children Wherein great force was made by them that had taken Women first and sought approbation afterwards but could not get it for the present Though in the next Parliament about a year after they obtained a certain mitigation therein as you shall hear 23. Now then this Parliament being thus past and ended upon the 20 day of December and the Protector much grieved that no more could be obtained therein to the favor of the new Gospellers he thought good for the time to come to use his Kingly Authority under the Name of the young Child for the altering of divers Points in Religion using Cranmer and some other also of the Council for his Instruments And first they began with Bishop Bonner as may appear by a Letter from the said Bonner written to Bishop Gardiner of Winchester the 28. of January 1548. wherein he writeth thus My very good Lord these be to advertise your Lordship that my Lord of Canterbury 's Grace this present 28. of January sent me his Letters Missive containing this in effect That my Lord Protector 's Grace with Advice of other the King's Majesties most Honorable Council for certain Considerations them moving are fully resolved that no Candles shall be born upon Candlemas-day nor from henceforth Ashes nor Palms used any longer Requiring me to cause Admonition thereof to be given unto your Lordship and other Bishops with celerity c. Thus much there 24. And after this again upon the 11. of the next Month of February the said Protector with some others of the Council at his appointment wrote to Cranmer and by him to all Bishops of the Realm Commanding them to pull down all Images in these words amongst others We have thought good saith he to signifie unto You that His Highness pleasure with the Advice and Consent of Vs the Lord Protector and the rest of the Council is that immediately upon the sight hereof with as convenient diligence as You may You give order that all Images remaining in any Church or Chappel c. Be removed and taken away And in the Execution hereof we require both You and the rest of the Bishops to use such foresight as the same may be quietly done with as good satisfaction of the People as may be c. From Somerset Place the 11. of February 1548. Your loving Friends Edward Somerset Henry Arundell Anthony Wingfield John Russell Thomas Seymer William Paget 25. And now Candles Ashes and Images being gone as you see there followed in the next Month after to wit of March that the Protector desiring still to go forward with his designment of Alteration sent abroad a Proclamation in the Kings Name with a certain Communion Book in English to be used for Administration of Sacraments instead of the Mass Book but whether it was the very same that was rejected a little before in the Parliament or another patched up afterward or the same mended or altered is not so clear But great care there was had by the Protector and his Adherents that this Book should be admitted and put in practice presently even before it was allowed in Parliament To which effect Fox setteth down a large Letter of the Council to all the Bishops Exhorting and Commanding them in the King's Name to admit and put in Practice this Book We have thought good say they to pray and require your Lordships and nevertheless in the King's Majesty Our most Dread Lord's Name to Command You to have a diligent earnest and careful respect to cause these Books to be delivered to every Parson Vicar and Curate within your Diocese with such diligence as they may have sufficient time well to instruct and advise themselves for the distribution of the most holy Communion according to the Order of this Book before this Easter time c. Praying you to consider that this Order is set forth to the intent there should be in all parts of the Realm one Vniform manner quietly used To the Execution whereof we do eftsoons require you to have a diligent respect as you tender the King's Majesties pleasure and will answer to the contrary c. From Westminster the 13 of March 1548. 26. By all which and by much more that might be alleged it is evident that all that was hitherto done against Catholic Religion for these first two years until the second Parliament was done by private Authority of the Protector and his Adherents before Law and against Law. And now what a Babylonical Confusion ensued in England upon these Innovations in all Churches Parishes and Bishopricks commonly is wonderful to recount For some Priests said the Latin Mass some the English Communion some both some neither some said half of the one and half of the other And this was very ordinary to wit to say the Introitus and Confiteor in English and then the Collects and some other parts in Latin. And after that again the Epistles and Gospels in English and then the Canon of the Mass in Latin and lastly the Benediction and last Gospel in English And this mingle mangle did every man make at his pleasure as he thought it would be most grateful to the people 27. But that which was of more importance and impiety some did Consecrate Bread and Wine others did not but would tell the people before-hand plainly they would not consecrate but restore them their Bread and Wine back again as they received it from them Only adding to it the Church Benediction And those that did Consecrate did Consecrate in divers forms some
is to be Printed severally for that the bulk of these two hath grown to a sufficient bigness for one Tome or Volume only I might note to the Reader in this last Paragraph that as our Adversaries do imitate the Donatists in the Point before mentioned out of their Conference with S. Augustin and other Catholic Bishops so have they done it also hitherto in flying all equal and lawful Conference with us as the Donatists did with those old Catholics so much as lay in their power until it was imposed upon them by commandment of the Emperor at the petition of S. Augustin and the Catholic Party as the said Father doth relate in his forenamed Book written of that Conference telling us two points in particular of their dealing in that Affair which he expresseth in these words Qui causam bonam non se habere sciebant id egerunt primum ne collatio fieret aut causa ipsa ageretur sed quia hoc obtinere minimè poterant id effecerunt multiplicitate gestorum ut quod actum est non facilè legeretur The Donatists knowing they had an evil Cause endeavored first to bring to pass that the Conference should not be made nor the Cause it self be handled at all but when they could not obtain this then went they about to put down so many things in writing as they might not easily be read 33. Thus writeth St. Augustin and for this cause thought he good to set down a Sum of all that passed calling it Breviculum Collationum shewing perspicuously the infinite Cavils Frauds and Shifts of these Heretics to avoid all due trial for when after all other delays both Parties were now met together Instare caeperunt saith he ut priùs ageretur de tempore de mandato de persona de causa tunc ad negotii merita veniretur The Donatists began to make new instance after all other Cavils and Exceptions taken before that first it might be treated about the time that this Conference should endure and about the Emperor's Commandment or Edict and Clauses thereof and about the Person as well of the Judge and Assistants as the Disputers of both parts and finally of the whole cause of difference what had passed therein between them hitherto and then after all this forsooth they should come to examine the merits of the principal Business or Controversie in hand which in effect would never be for that about every one of these Points the Donatists had many Quarrels as S. Augustin sheweth and by each one thereof they sought delays and particularly whereas order had been taken that 18 Bishops of each side should suffice they would needs have all their side to be admitted and so for ostentation sake they entred saith S. Augustin with great pomp into Carthage to the number of 279 Bishops of that Sect of Donatus a pitiful sight for Catholics together with all their Train Other shifts delays and tergiversations of theirs I leave for brevities sake to be read in S. Augustin himself 34. But how well our English Adversaries have imitated this manner of proceeding of the Donatists for shifting off all publick Conference and Trial for these 44 years of her Majesties Reign being so often and earnestly demanded at their hands is sufficiently known and needeth not to be proved or repeated here But if it would please Almighty God to inspire her Majesty to force them thereunto as he did the Emperor to compel the Donatists to a publick Trial I do not doubt but the like Issue would ensue and the like Sentence be given in that Cause by any indifferent Judge as was given by Marcellinus in the former Controversie to wit as S. Augustin's words are Confutatos à Catholicis Donatistas omnium documentorum manifestatione pronunciavit Marcellinus did pronounce by his Definitive Sentence that the Catholics had confuted the Donatists with manifestation of all kind of Learning And so much for this Matter The End of the Second Part. FINIS Cause of Dedication The substance of the Book Time of Trial. 1 Cor. 11. Philip. 1. Ibidem 1 Thes 1. The honorable course of English Catholics Internal Tribulations Esai 1. 1 Cor. 7. Psal 118. Matth. 8. Marc. 4. Luc. 8. S. Paulin. ep 11. ad Severum Gallican orat in Panaegyric 1. Constantini The moral vertues of Constantine before he was a Christian Euseb l. 8. hist c. 26. The strange deliverances of His Majesty from many perils The King 's excellent Book entituled Basilicon Doron Three rare Points of His Majesty's Book No reason to be yielded why a man should be rather of one Sect than another 1 Reg. 3. Hab. 5. Euseb l. 1. de vit Constant c. 11. Sap. 9. Sir F. Hastings in his Reply pag. 192. How the first Part of this Treatise was increased Arist in topicis Cicer. 1. ad Heren de Orator Why the second part of the search of John Fox's Church was added Fox in the title of his Acts and Monuments in his Protestation to the English Church Why the third part of this Treatise was added about the examination of Fox's Calendar The diligence which men ought to use for informing themselves of the truth of Catholic Religion in time of Heresies Possidon in vit Aug. Aug. l. 4 5. confes Athan. in Symbol vers 2. Mat. 13. Aug. l. de morib Eccl. c. 17. Chry. hom 14. in c. 24. Mat. Matth. 24. Marc. 13. Joann 7. 1 Cor. 11. Chrysost opere imperfect in Matt. cap. 23. pag. 962. Chrysost ibid. A representation of such as are negligent in examining the truth of Catholic Religion Dangerous cogitations The contention about the House and Mannor place The Catholic Parties Plea for the House The application of the two former Examples Four points of consideration about matters of Faith. The first point how our articles of Faith are above man's Reason Greg. hom 36. in Evang. Athan. tract de advent 1. cont Apollin Aug. trast 79. in Joan. ser 1. de festo S. Trin. Hebr. 11. First cause of obscurity in Faith. Second cause Ambr. l. 1. de Abraham c. 3. Third cause Joan. 2. How God proceedeth in revealing his Mysteries Gen. 2.6.7.8 Gen. 20.22.23 Exod. 1.2.3 Deut. 33. Act. 7. Jos 15. How Christ our Saviour proceeded in revealing his Mysteries and why he appeared not to all Act. 10. Joan. 20. Christ's Resurrection how and to whom it was made manifest Matth. 28. John 20. Act. 2.10.13.17 Rom. 4.8.14 1 Cor. 15. 2 Cor. 5. 2 Tim. 2. Luc. 24. Marc. 16. 1 Cor. 10. Marc. 16. The second Point of this consideration that notwithstanding the Articles of our Faith cannot be demonstrated by Reason yet have they sufficient Arguments of credibility Rom. 12. 2 Pet. 1. Arguments of credibility used by S. Peter Matth. 17. Arguments of credibility are not so evident as are philosophical Demonstrations Arguments for proof of Christian Religion Arguments of credibility for Catholic Religion against all
enemies Diversity of States worketh diversity of Religion amongst Sectaries * In his humble motives an Domini 1601. Why Sectaries do change so often their Religion under different States Affliction by the Danes from the year 800 downward S. Edmund and S. Elphegus Martyred by Danes Osbertus in vita S. Elph. apud Sur. 21. April Malm. lib. 1. Pontif. Angl. pa. 116. Matth. West monast an Dom. 1011. 1012. The good Acts of King Canutus after his Conversion Malmes de gist Regum Angl. l. 2. c. 11. The building the Abby of Edmundbury and rich endowment thereof by King Canutus King Canutus his Letter from Rome Malm. ibid. fol. 14. How King Canutus performed his good desires when he returned from Rome Ibid. fol. 42. Stow in Chron. pag. 116. Ibidem apud Malm. fol. 41. King Canutus was Catholic 1043. The Succession of Catholic Religion since the conquest Thomas Cranmer Arch-bishop of Canterbury The conclusion of this deduction Iren. l. 3. adversus haeres cap. 3. Aug. in psal contra partem Donati Aug. ep 165. Aug. ibid. * Thomas Cranmer his Apostasie doth not prejudicate the See of Canterbury Anno Domini 600. Anno 1509. Anno Domini 1530. 1 Tim. 3. The Catholic faith groweth by persecution and affliction and heresie is overthrown King Henry zealous in Catholic Religion King Henries Book against Luther Dedicated to Leo 10. An. Dom. 1523. The beginning of the Kings breach with the Pope Stow An. Dom. 1530. King Henry winked for a time at some heretics Heretics burned An. Dom. 1531. Thomas Audley Thomas Cromwell Fa. Elstow contradicteth the Preacher in defence of the Pope before the King. Anno 1533. The beginning of Fox his Gospel in England Anno 1534. The first year of open breach with Rome Hol. pag. 964 The Franciscan Friars put out of their Convents Heretics burned an 1534. Stow an 1534. See the Letter of Tyndal to Frith set down by Fox p. 987. The Statute of six Articles An. 1540. The burning of Friar Barns a Lutheran with Gerard Jerom Zwinglians K. Henry gave Commission for his reconciliation with Rome Catholics increased by Persecution The name of Papist not justly punishable The different punishments upon Catholics and Protestants doth shew what K. Henry thought of them both * In his Epistles The true cause of Catholics suffering under K. Henry The condemnation of Anabaptists and Arians by K. Henry Absurd positions of Anabaptists Arrians in K. Henry's time grounded upon Scriptures pretended The condemnation of Lutherans and Zuinglians by King Henry The opinion of Tyndall and Frith agreeing with neither Lutherans nor Zwinglians Fox pag. 942. The different plea or defence of Catholics from heretics * Tertull. l. de praescript adversus haeres The disagreement of Fox his Calendar Martyrs King Edward the 6th his Reign The attempts of Cranmer and Ridley and others of their crew in King Edwards days The attempts of Seymor the Protector and John Bale in flattery towards him Bal. descript Brit. cent 5. fol. 237. See Stow and other Chroniclers in the year 1549. The general aversion of English-people against the entrance of Heresie Fox p. 1185. Fox ib. 1186. Fox p. 1189. K. Henry's Laws rejected by his Son K. Edward K. Edward's reply to the demand of the people of Devonshire Q. Mary's admonition unto the Protector and Council Heresie in K. Edward's days entred by violence Catholic Religion restored by Q. Mary Bishops and Archdeacons deprived and imprisoned for Cath. Faith An. 1560. The constancy of English Catholics in this time of Persecution The constant resolution of divers Catholic Priests Joan Lashford Fox p. 1547 1517. Agnes Potten Joan Trunchfield Rose Nottingham Fox p. 1547. William Hunter Fox p. 1395. an 1555. Rawling White Fox p. 1414. Heretical hastiness to burn for their Errors * Cap. 2. A great number of English Youths in Exile for Religion The Conclusion of the first Part of this Treatise The principal point to be noted of Succession St. Augustin's estimation of Succession Aug. ep cont Faust Manich. c. 4. tom 6. Aug. quaest 110 in nov vet Test Tert. l. de praescrip advers haeres Tert. ibid. Iren. l. 4. advers haeres c. 4. Ibid. c. 45. The force of Succession with Irenaeus other Fathers Hier. dia. ult cont Lucif Aug. l. de utilitate credent c. 17. Barking of Heretics against Succession as St. Augustin termeth it In descr Cantii A comparison between the durance of the Church temporal States The second principal point to be considered about the visibility of the Church (a) In defens l. de servo arbitr (b) Lib. cont Cathar * Part 1. Aug. in tract in ep Joan. * Cap. de Conciliis * In locis com loco 12. de Eccles (c) Cent. 1. l. 1. c. 4. (d) Apol. 1. part 3. Calv. l. 4. Inst c. 1. § 3. Why Lutherans left the Paradox of the invisibility of the Church Matt. 18. Act. 15.18 Evident Scriptures for the visibility of the Church Evident reasons that the true Church must be visible containing both good and bad (a) Marc. ult Ephes 4. 1. Pet. 3. (b) Rom. 10. Luc. 12. 1 Tim. 6. (c) Mat. 5. Luc. 11. Joan. 15. (d) Mat. 28. 1 Cor. 12. 1 Tim. 3.5 St. Augustin's Discourses about the visibility of the Church See St. Aug. in Psal 44 47. l. 2. cont Petil. c. 32 104. l. 2. cont Cresco c. 36. l. 4. c. 58. tract 1 2. in ep Joan. c. 4. collat 3. diei in Brevie A second fond device of Lutherans about an obscure Church The third point of John Fox's Opinion about the true Church A great perplexity of John Fox Illyr gloss in Matth. c. 1. Fox's new Opinion making the Church both visible and invisible Fox in his protestation to the Church of England p. 2. How Enemies and Persecutors do see the true Church Fox in the Title The purpose of John Fox in his Protest p. 3. What is to be handled about John Fox's Church The substance of John Fox's Book The division of 1060 years into four principal parts The first 300 years from Christ to Constantine Sup. c. 8 9. The impertinent course taken by John Fox Reasons to prove that the old Martyrs were of our Church and not of Fox's * Nisi integram inviolatamque servaverit absque dubio in aeternum peribit Who do more honor the ancient Martyrs See Fox's Calendar in the beginning of his Volume The second Reason Cap. 15. Tert. l. de fuga in persecut Epiph. in panar haeres 80. Aug. cont literas Petiliani l. 2. c. 83. cont 2. ep Gaudentit l. 2. c. 26. alibi Of heretical Martyrs * Supra c. 5 6. (a) The third Reason (b) St. Andrew (c) See the story of his passion written by the Church of Achaia in those days cited by Remigius in Psal 21. by Lanfrank lib. cont Berengar by St. Bernard Serm. de St. Andrea many others St. Laurence Amb. l. 1. Officior c.
41. l. 2. c. 28. Aug. tract 27. in Joan. Serm. de Sanctis St. Laurence speaketh like a flat Papist Prudent in hymn de Sancto Laurentio Pont. Diac. in vi◠Cyprian See also the 28 Epistle of S. Cyp. himself Supra p. 1. c. 6. * Cent. 3. c. 4. Old Martyrs massing Priests The glorious state of the Cath. Church under Constantine Euseb l. 4. de vit Constant Four Churches in Rome built by Constantine * Julius Firmicus l. ad Imp. de abol Idol Optat. l. 2. cont Parmen * Supra c. 4 5. The obscure mathematical Church of John Fox The chief Heretics of the first 300 years How old Heretics were persecuted How old Heretics agree to John Fox's Church Aug. l. 2. quaest Evang. c. 40. A point much to be noted Aug. l. de fide oper c. 14. de unico bap c. 10. Apud Thoed dial 3. Theod. l. 3. haeret fabulat c. 35. Old Heresies held formally again by Protestants Cornel. Papa apud Euseb l. 6. hist c. 35. Cyp. l. 4. ep 2. Hier. in prooem dialog contra Pelag. Chrys hom 43. in Joan. Aug. l. cont Manich. ep 28. Old Heresies fraudulently objected to Catholics The 1 fraud Aug. haeres 39. D. Thom. 2.2 q. 85. art 2. The 2 fraud Cent. 3. c. 4. § de Angelis About honorring and Invocation of Angels Cent. 3. c. 4. Epiph. l. 3. to 2. haeres 78 79. About the Heresie of the Collyridians Mark this discourse of Epiphanius about sacrificing in the New Law. Epiph. ib. Ibid. haeres 79. Christians Sacrifice The visible succession of the Church in the first 300 years The sum of that which hath been said hitherto * Part. 1. c. 5 6. The conclusion of this Chapter with an offer to Fox Part. 1. c. 8. The Fathers Doctors and Councils of the second 300 years after Christ John Fox findeth not a hole for his poor Church in those 300 years The Heretics of the second 300 years after Christ In his protestation to the English Church p. 9. Communication of Doctrin between Protestants and Heretics of the second 300 years after Christ Aug. lib. de haeres haer 69. Optat. l. 2. idem l. 6. Aug. haer 54. Pacian ep 1. 3. ad Simpron Aug. haer 53. Aug. haeres 82. Hier. lib. cont Jovinian Hier. lib. cont Vigilantium The poor shift of John Fox Fox pag. 95. John Fox's shift to fill up this second Book An. 180. Fox in the Title of his Acts and Monuments In his Protestation to the English Church pag. 10. What Fox should have treated in his second Book second 300 years after Christ Sup. part 1. cap. 5. Why Fox writeth nothing of the Church of Britanny in these three Ages Exc. 2. c. 5. sup p. 1. c. 6. The substance and method of the Magdeburgians Centuries Cent. c. 4. p. 159. The praise of the Doctors Fathers of the fourth Age by the Magdeburg About Free-will Cent. 4. p. 211. Ib. pag. 287 291. Cent. 4. p. 231. Cent. 4. c. 4. Cent. 4. p. 294. Ephr. l. 2. de compunctione cordis c. 3. The blessed Sacrament Cent. 4. pag. 242. Ambr. lib. 4. de Sacr. c. 4. Hil. l. 8. de Trinitate Nazianzen orat 1. in Juliam Ambr. lib. 5. ep 33. Nissen Orat. Catechistica Cent. 4. pag. 292. Hier. in cap. 3. ad Galat. Enc. 2. cap. 16. Cent. 4. pag. 293. Theoph. Alex. lib. 3. de Paschate Cent. 4. p. 242. Hil. in Ps 118. The Fathers condemn'd for divers Doctrins held against Protestants Cent. 4. p. 299. Epiph. tom 2. lib. 2. Cent. 4. p. 303. Cent. 4. cap. 6. p. 407. num 50 54. Euseb Athan. S. Basil Socr. l. 5. c. 22. Theod. l. 5. c. 18. Opt. l. 6. Zoz l 6. c. 6. Eus l. 4. de vit Constant Opt. l. 1. cont Parmen Basil Basil ep 63. Zozim l. 4. c. 16. Cent. 4. p. 118 119 120. p. 431 432.433 The ancient observation of Fasts Fox p. 95. How Fox filleth up his second Book with matter not to his purpose The third station of Times from K. Ethelbert an 600 to K. Egbert an 800. Why Jo. Fox shifted over these 200 years so slightly The contemptuous writing of John Fox in this station of 200 years Popes Emperors of these 200 years The chief Doctors from an 600 to 800. Council General Heretics of this time Conversion of England The growth and progress of the English primitive Church in this time Fox's scoffing story of the English primitive Church p. 107 113 c. Bed. l. 1. hist c. 21. Fox p. 113. Mat. 18. Bed. l. 4. hist c. 5. Malm. de gest Pont. Angl. l. 10. Fox p. 112. col 2. n. 63. Decrees of an English Synod an Dom. 680. out of Fox Fox p. 115 col 1. n. 84. The Decrees of a second Synod out of Fox an Dom. 747. Deceitful turnings windings of Fox Bed. l. 4. c. 5. Bed. ibid. Wilful Errors of John Fox Bed. l. 4. c. 5. Cambd. in desc Britan. Com. Hartf p. 302. Fox p. 112. Sup. c. 2 3 4. Bed. l. 4. hist c. 5. The wicked falsifying of S. Bede by Fox Fox is taken in his malicious dealing about the Decree of Observation of Easter Sup. c. 3. Fox 112. About marrying a second Wife the first being alive Bed. l. 4. c. 5. pag. 227. Guileful Omissions of John Fox Bed. l. 4. c. 5. A Synod holden at Herudfrod an 673. Bed. l. 4. c. 17. Leo PP epist 10. ad Flavian Theod. dial 2. Evagr. l. 2. c. 4. A second Council of Archbishop Theodorus The manner of decreeing in old Synods and National Councils according to their Ancestors (a) Anno 315. (b) Anno 380. (c) Anno 428. (d) Anno 457. (e) Anno 532. Fox p. 113. An. Dom. 682. The Council of Constantinople in Trullo Plat. in vit Agath PP Paul. Diac. l. 1. hist Malm. l. 1. de gest Pont. Angl. p. 112. Aug. l. de utilitate credendi c. 17. The fourth station from an Dom. 800 to 1066. Fox p. 121. The eighth General Council An. Dom. 870. The Heresies of these Ages The Fathers and Doctors of these Times The Archbishops of Canterbury in these Ages Kings of England in this Time. Fox in protest ad Eccl. Angl. pag. 10. What Fox handleth in these 300 years Martyrolog Rom. 5. Junii Willeb in ejus vita Vicelius in hagiolog Epitome operum Bed an 754. Adams Bremens hist Ecc. c. 4. St. Boniface an English-man an Apostle of Germany an 750. (a) St. Willebrord an 730. B. of Vtright Bed. l. 3. hist c. 27. l. 5. c. 23. Tritem de viris illust l. 3. c. 137. (b) St. Willebaldus an 760. B. of Ayste Democrit l. 2. de missa in catalog Episc de Ayste Marcell in vit S. Suneberti c. 6 14. (c) S. Willehad B. of Breme an 780. (d) Adam Bremens c. 9 11 12. St. Willericus B. of Breme an 790. Brem in hist c. 12. Erpold Lindenb in hist Archiep. Brem
race and course of the Church c. yet hath the whole Book but seventeen Leaves in all which is little more than one Leaf to every twenty years race and course of the whole Church And surely he that so courseth over an Ecclesiastical History may be called rather a Courser indeed than an Historiographer 9. Nay further he is so envious to the famous Acts of our English Church in these days especially with Foreign Nations as he either concealeth utterly the same or maketh reproachful mention thereof As for Example when he speaketh of the most Famous and Renowned Saint of our English Nation St. Wenfride called afterward Bonifacius and accounted by all Authors the Apostle of Germany for that he began principally their Conversion and was afterward most gloriously Martyred by the Pagans for preaching Christ's Gospel with above Fifty Fellows the most of them English-men Of this man I say how speaketh Fox You shall hear presently But first shall you see the words of a German Writer in his praise Primus omnium saith he qui Australes Germaniae partes c. The first of all that brought the Southern parts of Germany to the knowledge of Christian Religion from Idolatry was Wenfride an English man by Nation a true Philosopher of our Savior and after for his Vertue called Boniface and Archbishop of Moguntia And albeit some Authors do name some others that preached in sundry places before him yet this man as another Paul the Apostle did go before all in Labour of Preaching c. 10. So writeth Adam Bremensis a Saxon a Canon of the First and Head Church that was builded in Saxony after their Conversion by the preaching of English-men for so he sheweth in particular that English-men were their Converters but especially four most famous Learned Preachers and fervent Zeâ—lots in multiplying the Christian Faith to wit Willebrordus Willebaldus Willericus and Willehadus all which were renowned Apostolical Bishops in Germany Willebrord was sent over out of England with eleven Companions towards the Conversion of Germany by the holy Abbot St. Egbert as both St. Bede and other Authors after him do testifie and by Pope Sergius II. was made Bishop of Vltraiectum in Frisia and was the Apostle of that Country as also a principal Converter of the Kingdom of Denmark 11. Willebaldus was Bishop of Ayste in Saxony where he converted many thousands to Christian Faith and was canonized with universal joy of all that Country by Pope Leo VII in the year of Christ 1004 as Authors do recount 12 St. Willehad and St. Willerike were both Bishops of Breme in Saxony Post Passionem Sancti Bonifacii saith our foresaid German Author Willehadus ipse Angligena fervens amore Martyrii properavit in Frisiam c. After the Passion of St. Boniface St. Willehad an English-man also burning with the love of Martyrdom made hast also to come into Frisia where the other was Martyred c. And then sheweth he how this blessed man after the Conversion of many Thousands was sent by the Emperour Charles the Great to preach to the Northern Parts of Saxony which he did with great fervour till Windekind a Pagan Tyrant of that Country moving War against Charles drove him out upon which occasion he retired himself to a contemplative Life for two years together in France until after he was called out again by the said Charles to be Bishop of Breme in which Charge he both lived and died most holily 13. And next to him succeeded one of his Disciples Willericus and led an Apostolical Life in the same Charge for the space of 50 years together as Adam Bremensis Erpoldus Lindenbrughensis and others do testifie These Mens Acts then and other such-like had been fit matter for John Fox to have handled in his Ecclesiastical History of these Ages especially if he could have shewed that any one of these that wrought so infinite Miracles both alive and dead as the former Authors do testifie had been of his Religion But Fox doth pass over all with silence I mean both Them and their Actions but only that he taketh occasion to speak contemptuously of the first and Father of the rest St. Boniface For having spoken of the latter Synod of those two which we mentioned in the former Chapter to have been held in England by Theodorus and S. Cuthbert Archbishops of Canterbury he writeth thus Cuthbert the Archbishop of Canterbury sent the Copy of the Synod to Boniface otherwise named Winfride an English man then Archbishop of Mentz and after made a Martyr as the Popish Stories term him 14. Behold John Fox scarce counteth him a Martyr tho' he were put to death by Pagans for preaching Christian Faith. And a little after meaning to put down a certain Godly Epistle of the said Boniface or Wenfride written to Ethelbald King of the Mercians reprehending him for his licentious Life Fox writeth thus I thought this Epistle not unworthy here to be inserted not so much for the Authors sake as for that some good matter peradventure may be picked thereout for other Princes to behold and consider c. 15. Here now you see the Estimation and Affection of John Fox to Boniface of whom the Christian World of those Times both thought and spoke so reverendly for so many Ages But let us hear what John Bale will say for he being an Apostata will be more contumelious I trow Winifridus Bonifacius saith he claro Anglorum sanguine Londini natus c. Winifrid called also Boniface was born at London of Noble English Blood and afterward went to Rome where Pope Gregory II. having try'd the Man's Faith and seen his Magnificence of Mind or rather his shameless Pride thought him a Fellow fit for his Affairs and so sent him with full Authority into Germany to a wild People as then they were called to force them to his Faith. Neither hath there been any man since the Birth of Christ that hath more properly expressed the second Beast in the Apocalypse with two Horns than he for that the Pope being the great Antichrist he was the second c. He did sign with the Pope's Character a hundred thousand men in Bavaria only adjoyning them to the Kingdom of Antichrist rather by Fear than by pious Doctrin c. He built the Monastery of Fulda where no Woman might enter c. 16. Still you see one quarrel of John Bale against Monks is for shutting out Women from their Monasteries which as it was holily instituted and observed by ancient Monks so if it had been well kept in his Monastery of Norwich it may be he had continued a Monk as he began and never come acquainted with Dorothy that drew him out from thence as himself confesseth But is there any wicked tongue in the world that can speak more impiously than this Fellow doth of so rare an Apostolic Man and of his Actions yea of