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
the Records of the Chancery as the Act of Parliament it self whereby they were condemned of open Treason and confessed Rebellion for which sixty nine were condemned in one day by public Sentence and yet doth the mad fellow take upon him to excuse and defend them all by a long Discourse of many Leaves together scoffing and jesting as well at their Arraignment and Sentence given as also at the Act of Parliament holden at Leicester Anno 2 Hen. 5. cap. 7. and in the year of Christ 1415. And after all he setteth forth in contempt of this public Judgment a great painted Pageant or Picture of those that were hanged for that open Fact of Rebellion in St. Giles's Field in London as of true Saints and Martyrs namely of Sir Roger Acton and others pag. 540. And some Leaves after that again he setteth out another particular Pageant of the several Execution of Sir John Oldcastle with this Title The description of the cruel Martyrdom of Sir John Oldcastle Lord Cobham And more than this he appointeth unto them their several Festival Days in red Letters which were the days of their Hanging as unto solemn Martyrs The first upon the sixth of January with this Title Sir Roger Acton Knight Martyr And the other upon the fifth of February with this Inscription in his Calendar Sir John Oldcastle Lord Cobham Martyr Whereby we may see that these men do not measure things as they are in themselves but as they serve to maintain their Faction 15. And it is further to be noted That albeit these two Rebellious Knights Acton and Oldcastle besides all other their convicted Crimes did make public Profession of a far different Faith from John Fox as may be seen by the Confessions and Protestations set down by Fox himself yea and the latter of them also did openly recant all the Errors and Heresies that he had held before yet notwithstanding will not Fox so let them go but perforce will have them to be of his Church whether they will or no. It would be over long to rehearse many Examples some few shall you have for a tast 16. Page 512. Fox setteth down the Protestation of Sir John Oldcastle with this Title The Christian Belief of the Lord Cobham By which Title you may see that he liketh well of his Belief and holdeth it for truly Christian Well mark what followeth When after other Articles about the blessed Trinity and Christ's Deity Sir John Oldcastle cometh to treat of the Sacrament of the Altar he protesteth thus And forasmuch as I am falsly accused of a misbelief in the Sacrament of the Altar I signifie here to all men that this is my Faith concerning that I believe in that Sacrament to be contained very Christ's Body and Blood under the similitudes of Wine and Bread yea the same Body that was conceived of the Holy Ghost born of the Virgin Mary hung on the Cross died and was buried arose the third day from the dead and now is glorified in Heaven This was his Confession and is related here by Fox And will Fox agree to this think you It may be he will for that he saith nothing against it at all in this place 17. But some Leaves after repeating another Testimonial of the said Oldcastle's Belief witnessed by his own Friends concerning this Article he writeth thus Furthermore He believeth that the blessed Sacrament of the Altar is verily and truly Christ's Body in form of Bread. Upon which words Fox maketh this Commentary in the Margin In form of Bread but not without Bread he meaneth Yea John is that his meaning How then standeth this with his former words Vnder the similitudes of Bread and Wine Is the Similitude of Bread true Bread Who seeth not this silly shift of a poor baited Fox that cannot tell whither to turn his head But mark yet a far worse shift 18. Sir John Oldcastle shewing his Belief about three sorts of Men the one of Saints now in Heaven the second in Purgatory the third here Militant upon Earth saith thus The holy Church I believe to be divided into three sorts or companies whereof the first are now in Heaven c. the second sort are in Purgatory abiding the Mercy of God and a full deliverance of pain the third upon Earth c. To this speech of Purgatory Fox thought best left it might disgrace his new Martyr to add this Parenthesis of his own if any such place be in the Scriptures c And by this you may perceive how he proceedeth in all the rest to wit most perfidiously like a Fox in all 19. Furthermore he setteth down at length a very ample and earnest Recantation of the said Sir John Oldcastle taken out of the Records as authentically made as can be devised Wherein he thus protested In Nomine Dei Amen I John Oldcastle denounced detected and convicted of and upon divers Articles savouring Heresie and Error c. I being evil seduced by divers Seditious Preachers have grievously erred heretically persisted blasphemously answered and obstinately rebelled c. And having recounted at length all his former condemned and heretical Opinions he endeth thus Over and besides all this I John Oldcastle utterly forsaking and renouncing all the aforesaid Errors and Heresies and all other like unto them lay my hand here upon this Book and Evangel of God and swear That I shall never more from henceforth hold these aforesaid Heresies nor yet any other like unto them wittingly c. All which Recantation and Abjuration being related at large by John Fox he saith nothing at all against it but only that it was devised by the Bishops without his consent alleging no one Author Witness Writing Record Reason or probable Conjecture for proof thereof but followeth the fond shift before touched by me against the Magdâ—burgenses of him that being accused of heinous Crimes bringeth in first the best Witnesses of all the City to prove the same against himself and then answereth all with only saying that they are Lyars and know not what they say In which kind I cannot omit to allege an Example or two more for your better satisfaction in this behalf 20. This Fox in his Protestation to the Church of England wherein he pretendeth to put the very sum of all his whole Volume being desirous to prove the Antiquity of this his visible Church not only by these Witnesses the Wickliffians Hussites Lollards and other Sectaries of that time above 200 years agone but also by the testimonies of divers Statutes and Acts of Parliaments made against them in England at the same time he citeth sundry Statutes and Acts of Parliament for that purpose and presently discrediteth the same again telling you That you must not believe Them but rather Him and His Words against them all You shall hear him in his own words 21. Let any man saith he peruse the Acts and Statutes of Parliaments passed in this
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
where having declared the extreme Calamity come upon his Country-men by that War and Victory of the Romans against them under Claudius addeth presently these words Interea glaciali frigore rigenti Insulae c. In the mean space while these Wars lasted there appeared and imparted it self to this cold Island removed further off from the visible Sun than other Countries that true and invisible Sun which in the time of Tiberius Caesar had shewed it self to the whole World I mean Christ vouchsafed to impart his Precepts c. 14. This is the sum and true sense of his Sentence tho' the words be somewhat intricate and his stile obscure which Sir Francis understanding not citeth this place of Gildas as before you have heard to prove that Britanny received the Gospel under Tiberius Caesar which he saith not nor is not likely as before hath been declared both in respect of the small time which Tiberius lived after the Apostles began to preach as also for that in those days there was no War in Britanny whereof Gildas speaketh immediately before 15. And thus much of the Time and Occasion whereby Christian Religion began first in Britany within the first fifty years after Christ's Ascension whereto also we may add the Testimony of Nicephorus and before him of Theodoretus and Sophronius ancient Writers who do testifie That Brittaniae Insulae c. The Britan Islands fell in division among the Apostles in their first partition which they made of the World. And it is most like that St. Peter being come to Rome to teach and convert the Western-parts of the World as Italy Spain and France by name these Islands also received the same benefit from him And so say our Authors whom afterwards I shall allege for his being in Britanny 16. And this is another point of Obligation betwixt England and Rome if Sir Francis can be content to hear it to wit that the first Bishop of Rome went in person to convert our Country as afterward we shall hear grave Authors affirm to whom I remit me Tho' who indeed were the very first Teachers in Britanny and Preachers in particular or Helpers thereunto is not so certain our ancient Historiographers by reason of the variety of Times and our Countries Calamities having left no clear Testimony thereof True it is that our later Writers of the English Nation namely Holinshed and Cambden do affirm That one Claudia Ruffina a Noble British Lady living then in Rome and being the Wife as they say of one Pudens a Roman Senator and Mother of the two famous Christian Virgins Praxedes and Pudentiana did send divers Books and Messages unto her Friends in Britanny and thereby helped much to their Conversion And this may appear say they as well by the Salutation sent from her by St. Paul's Pen to Timothy when he said Eubulus Pudens Linus Claudia and all the Brethren do salute you as also for that she was the first Hostess or Harbourer of St. Peter and St. Paul at their coming to Rome it may be conjectur'd that she was one of the first Christians of the City Whereof it may be inferred that if it be true that she sent those first Messages Books or Messengers of Christian Knowledge into her Country she was also the first or one of the first Helpers to that Conversion 17. But now the proofs of this mater are not so strong as I could wish or desire for the Honor of our Country but let us hear them as they be First the proof that she was a Britain is by certain Verses of Martial the Poet written unto her in his Epigrams thus Claudia caeruleis cùm sit Ruffina Britannis Edita cur Latiae pectora plebis habet Whereas Claudia Ruffina is born of the Britans that paint themselves how cometh it to pass that she hath gained so much the good wills of the Italian People And then he goeth forward to praise her also for her Beauty exceeding the Beauty either of Italians or Grecians He commendeth her besides for three Children which she had born to her Husband and these Children our men would interpret to be the foresaid two Virgins Praxedes and Pudentiana together with Novatus their Brother all Children of Pudens the Senator above-named 18. But altho' I could wish much as I said for the Honor of our Nation that this thing were true especially her being the Wife to Pudens and Mother of the foresaid Children that were all Saints yet have I great Arguments to the contrary Whereof the first is the silence of all Antiquity in this behalf Martial also being a Heathen and Enemy to Christians would hardly have commended her so much and written Epigrams to her of her rare Beauty if she had been a Christian which was the most odious thing that might be in those days nor could she be so Beautiful in his time living under Vespasian and Titus and dying under Trajan during whose Reign it appeareth in Martial that these Verses were written for so much as she must needs be very old in those days seeing that Pudens his House placed in declivo Montis Scauri in the side of the Hill called Scaurus was the first by Tradition of all Antiquity that received St. Peter and afterward St. Paul in Rome and is at this day a Church dedicated to his Daughter St. Pudentiana and from the arrival of St. Peter to Rome until the time of Trajan were almost sixty years So as if she were Wife of Pudens and Mother of those Children when St. Peter came to Rome she must needs be very aged when Martial wrote those Verses of her Beauty Besides this our own Bede Ado Archbishop of Trevers Usuardus and other ancient Authors in their Martyrologies do assign another Wife unto Pudens the Senator as Mother to the foresaid three Children whose Name was Sabinella so that tho' it be true that there was such a British Lady named Claudia Ruffina in Rome commended by Martial under Trajan and that St. Paul did commend another Claudia and Pudens for Christian Religion in his second Epistle to Timothy all which is sufficiently proved yet that this Claudia Ruffina was the Claudia mentioned by St. Paul or that the same Ruffina was a Christian or Wife to Pudens or Mother of Praxedes and Pudentiana which are the principal Points whereof the matter dependeth This I say is not proved nor any part thereof but only huddl'd up by our later Heretical Writers under a shew of other Proofs to wit that there was such a Claudia that was of Britanny and another by St. Paul named which are impertinent Points to the Principal that should have been proved And hereby we see that Heretics are but slight Provers and very deceitful in all matters as well Historical as Doctrinal 19. Wherefore to let this pass and to speak of the first Ecclesiastical Teachers of Christian Religion in England who through the great
the Infirmity of Their Cause and the Strength and Truth of Ours yet will we for greater satisfaction of all sorts pass over to the other part also of Positive and Affirmative Proofs which are so abundant in this behalf as if I would set them down all this only point would require a particular Treatise wherefore I mean to abreviate the matter as much as I may 2. For which respect whereas there are two means to set down these Proofs one out of the Authors themselves that lived in the same Age with Eleutherius and the next after and the other to cite the same out of Protestant Writers I have made choice of the second way in this place both for that it is shorter and seemeth also more sure and effectual For if I should cite the places as for Example in the second Age St. Irenaeus lib. 5. advers haeres for the Supremacy of the Bishop of Rome and the same lib. 4. cap. 77. and with him Justinus Martyr q. 103. together with Theophilus Athenagoras Clemens Alexandrinus for Freewill and the same Clemens lib. 5. stromatum and divers others of that Age for the Merit of Good Works for the manner of doing Penance and the like and if I should alledge the said Irenaeus lib. 4. cap. 32. for the Sacrifice of the Mass and Justinus Martyr Apolog. 2. and Clemens Alexandrinus lib. 7. Stromatum about the Rites and Ceremonies of the said Mass and the same Justinus q. 136. and the same Irenaeus lib. 1. c. 18. for the Ceremonies of Baptism and Chrism used in those days If I say I should alledge these and other Authors of that time for positive Proofs of Catholic Articles against Protestants in Eleutherius's days the matter would first grow to be very long for that I must alledge the places at length seeing that otherwise the quarrelling Adversary would say that I left out the Antecedents and Consequents as themselves are wont to do when they mean not to have any Text rightly understood Secondly they would quarrel with us when they see themselves prest about the Authors Books whether they be truly theirs or no and thirdly about the Translation Words and Sense All which would bring a long Dispute 3. But now finding that certain Authors of their own Religion if they be of their Religion I mean the Magdeburgians called otherwise Centuriatores have taken upon them to set down the whole Story of the Church and have herewithal treated as well of the Doctrin as also the Doctors of every Age I have thought best to take my Proofs out of them being Confessions as it were against themselves and their Mates the Calvinists tho' not very friendly Mates in many matters of Doctrin as you shall hear and their Story being the very Ground and Fountain of all John Fox his Volume of Acts and Monuments except only those things which concern England in particular wherein whether he or they behave themselves with less Honesty or Conscience is hard to say but in this Treatise you shall have divers tasts of them both And this being spoken as it were by the way of Preface we shall now take in hand the matter proposed 4. These men being four Saxons whom before we have named gathered together in the City of Magdeburg to wit Flaccus Illyricus Joannes Vigandus Matthaeus Judex and Basilius Faber and in Religion strict or rigid Lutherans took upon them as hath been said to write the whole Ecclesiastical History from Christ to their Time by Centuries or Ages allowing 100 years to every Age whereof they are called Centuriatores And in every Age they handle these and like Chapters Of the Church and increase thereof or Doctrin therein taught Of Heresies and Heretics Of Doctors and Writers and the like But amongst other points especially to be noted to our purpose that presently after the Apostles in the second Century they make this Chapter repeating the same in every Age after Inclinatio Doctrinae complectens peculiares incommodas opiniones stipulas errores Doctorum quae palam quidem hoc est scriptis tradita sunt That is The declining of true Christian Doctrin containing the peculiar and incommodious Opinions of Doctors their Errors Straw or Stubble which were left publicly by them that is to say in their Writings 5. This is the Title of this Chapter in every Age and those last words seem to be added thereby to insinuate to the Reader that the said Doctors inwardly did hold perhaps many more Errors and Straw-opinions in these mens judgments than they left openly in writing And by this arrogant Title you may see these four good Fellows mean to judge and censure all from the beginning of Christian Religion unto their days and among others they will censure John Fox also and his Fellows as you may see in the Preface of one of their Centuries dedicated unto the Queen of England the third year of her Reign 1560 where having told her Majesty a long Tale of the Gospel and pure Word of God naming the same above half a hundred times if I have counted right in this one Epistle and shewing how Princes must have no other Rule of Government than the said Word but yet understood as these men will interpret it they tell her also that they now do bring her Antiquity to look upon yet complaining that few in ancient Times did write luculenter cum judicio perspicuously and with judgment And then again Sacrosanctae antiquitatis titulo plurimos quasi fascinari ut citra omnem attentionem rectumque judicium quantumvis tetris erroribus applaudant That very many are as it were so be witched with the holy Title of Antiquity that without all attention and upright judgment they do give willingly consent to never so foul Errors if they be set down by Antiquity 6. Lo here what an entrance this is of them that profess Antiquity to discredit by their Preface all Antiquity of Christian Religion and of the eldest and primitive Church whose Acts and Gests they promise to set down but the very point indeed is that they themselves will be Judges of all as the fashion of proud Heretics is and admit only so much as maketh for their particular Sect and discredit or reject the rest And in this point our English Calvinists are like to find as little favour at their hands as we that are Catholicks and less too for that by the whole course of Antiquity they do shew these men to be clearly Heretics and their Opinions about the Sacraments Invisibility of the Church and other like to be Heretical whereas our Doctrins which they find in ancient Fathers differing from them they call either incommodious Opinions Blots Stubble or Errors of Doctors as before you have heard and not lightly Heresies As in this their Preface to the Queen they admonish her Majesty more carefully to beware of Their Doctrin than of Ours in these words
these Men deny it flatly for so much as they say that our first Faith received from Rome was not the true Faith of Christ nor of Christendom but a particular Romish Faith full of Error Superstition and Idolatry as you have heard yea worse if we will believe Holinshed Hooker and Harrison than was the Paganism which Englishmen professed before their Conversion And then followeth that for so much as they hold also that the longer Religion endured in England the worse it waxed needs must they conclude that when Luther began his Gospel our Fathers and Grandfathers were no Christians at all and much less true Christians And this for them 23. But if we will talk of our selves that now live in England we must needs also conclude the same to wit that after all Mutations made in England about Religion since Luther began the Protestants cannot be sure with any Reason that they are true Christians or have yet received the right Faith or Gospel unto this day Which I prove thus First for that the Gospel preached by Luther was never yet admitted wholly into England For at the very beginning thereof under King Henry it was contradicted by him and the State during his whole Reign yea condemned for Heretical as by many Decrees as well of Parliaments as otherwise by particular Ordinances is manifest his Majesty always holding Luther's Opinions for Heresies and according thereunto burned the Professors thereof for Heretics unto his dying day as is notorious Tho' in one Article about the Popes Supremacy he concurred with them but not as taking the same from Luther or his Doctrin So as Luthers Gospel if it were a Gospel as John Fox calleth it every where in his Acts and Monuments was never yet received in England For that in King Edwards days the Doctrin of Zuinglius and not of Luther was admitted Which Doctrin Luther always held for opposite to his and for plain Heresie as before at large hath been declared 24. And as for her Majesties time that now is clear it is that neither of both the former Doctrins or Gospels have formally or fully been admitted I mean neither the Lutherans or Zwinglians but rather the Doctrin of a third opposite in many Points to them both to wit of John Calvin And yet neither hath this Gospel been so frankly or generally received or practised as the chief Professors thereof and such as take themselves to follow the same most exactly I mean the Puritans do remain content but rather complain that their true Doctrin indeed and Gospel was never hitherto truly established in our Country as in the first Encounter against Sir Francis we have shewed abundandtly 25. So as if the first Gospel of St. Augustin brought into England from Rome wherewith our Ancestors lived and professed Christianity for 900 years together were not the true Gospel of Christ indeed nor the other Gospel of Martin Luther that appeared to the World in the year 1517 was ever admitted into England in King Henry's time that died in the year 1547. And if from thence forward under King Edward Zwinglius's Doctrin and not Luthers was established for the English Gospel of that time And if under her Majesty that now is neither of these two but Calvins Doctrin and Gospel hath been admitted tho' yet with such Restrictions and Alterations as the purest Patrons thereof say it is not their Gospel but a patched thing as before at large we have declared what followeth then I say but that we Englishmen have yet no true Gospel at all nor ever had and consequently we were never yet true Christians nor are at this day For that the Christianity of the antient English from King Ethelbert to King Henry VIII was no true Christianity as these men say and much less will they grant of the Religion established by King Henry as opposite as well to Protestants as to Catholics That also of King Edward's days was different from all and that which now is in England is contradicted as well by Lutherans Zuinglians and Puritans as by Catholics Where then and among whom shall we find the true Gospel 26. One only shift these people do pretend which is to run to the Britans Religion at that time when St. Augustin came into England for this both Fox and Bale do acknowledge to have been the right Religion and to use their words the naked unspotted Gospel and far different from the Romish Religion that Augustin brought in from Gregory wherefore that point resteth now to be examined And albeit you have heard a little before how Holinshead accuseth the Britans Religion of Pelagianism and other Heresies yet Bale writeth thus Priùs illic fuerit Christianismus c. Christian Religion was in Britanny before the coming of Augustin and his Fellows But it was not to their commodity for that it was without Masses and without distinction of Meats or Days and the Britans observed the bare naked Gospel without Jewish Ceremonies c. 27. So writeth he And Fox as before you have heard said That for 400 years after Pope Eleutherius and King Lucius Religion remained in Britanny uncorrupt and the Word of Christ truly preached till about the coming of Augustin and his Fellows from Rome c. And yet he cannot deny but that in this space both the Pelagian and other Heresies had entred also among them and that some Reliques thereof remained even when Augustin arrived And whereas they say that the British Religion before the coming of Augustin was uncorrupt and free from all Jewish Ceremonies it is ridiculous forasmuch as we have shewed before that the chiefest difference between these two Religions at that day was about a Jewish Ceremony observ'd by the Britans against the Order and Faith of the Church of Rome to wit the superstitious keeping Easter day upon the fourteenth of the first Moon of March together with the Jews 28. But as for other substantial points of Faith especially such as be at this day in controversie between Us and Protestants as Mass Sacrifice Fasting observing of Holydays and the like here named the old Britans Religion did agree with that of Rome brought in by St. Augustin and so hath continued until this day and this shall we shew in the Chapter following So as if the old British Faith was the true Faith We have it among Catholics at this day and not Protestants as shall be declared CHAP. IX That the Roman Religion brought into England by St. Augustin under Pope Gregory was the very same that was brought in before under Pope Eleutherius by Fugatius and Damianus and continued afterward among the Britans until the coming of St. Augustin to the English Nation WE have shewed before how that the Christian Faith preached in England in the Apostles time was the Roman Faith and that the increase or public Establishment thereof again under King Lucius was also from Rome and finally that the third
in this manner was Religion first planted among us according to that which St. Mark the Evangelist saith of the first Preachers and Preachings among other Nations and Gentiles in his time To wit Domino cooperante sermonem confirmante sequentibus signis Christ working with them and confirming their Preaching with Signs and Miracles And this Faith being once planted did take such deep Root by the said watering of Christ the Author thereof as it continued and held out from time to time through all difficulties and differences both of times Men and State and by Peril Divisions Enmities and cruel Wars that fell out every day between those Seven Kingdoms until they were united all under one Monarchy some 200 years after to wit under King Egbert King of the West-Saxons And from him again the same indured other 200 years unto King Edward the Confessor before the Conquest 17. And that which is worthy also the noteing in this case is that during the time of all this Enmity Emulation Suspicions Jealousie of Kingdoms and States and Bloody Battels between these Kingdoms for the space of the foresaid 200 years from their Conversion to Christianity until they came to be a Monarchy They all lived under one Arch-bishop and Primate of Canterbury holding their due subordination and good correspondence with him and by him with the See of Rome and other Catholic Countries for matters of Faith and Ecclesiastical Affairs no otherwise than if they had been all Friends yea Subjects and Provinces of one and the self same Kingdom and this is the vertue and force of Catholic Union Whereas amongst Sectaries every little difference of Temporal States yea of Towns Cities and Governments doth presently cause a diversity also in Faith and Religion As we see at this day that Saxony for example where the name of the Protestants first began being under a different Prince hath a great difference also in Religion from other parts of Germany that call themselves Protestants and the Kingdoms of Denmark and Swedeland tho' they profess all Lutheranism yet is the manner so different in these different States as not only the one will not depend of the other in any sort of subordination or Ecclesiastical Jurisdiction as in England we see they did but neither do they agree in any one Form of Religion or substance of belief in all points no nor in one state it self where all profess themselves to be Lutherans as in Saxony where the higher Saxons allow only rigid or streight Lutherans But the lower Saxony alloweth only the softer sort and expelleth the rigid or severe Lutherans as the other do them where they get Dominion 18. Geneva and Berne are both Cities and States of the Switzers and both of them profess Protestancy tho' not according to Luthers Doctrin But yet the Temporal State of the said two Towns being different the Magistrates have appointed a different and distinct Form. Which in England also we see by experience how much they differ from those of Scotland Holland and France who profess themselves Protestants of the same Calvinist School But every Nation and Church after his own fashion And finally what differences have risen in England it self during her Majesties only Government betwixt Puritans Brownists Family of Love and State Protestants as Thomas Diggs calleth them no Man can be ignorant But to what differences and divisions they would grow in two or three hundred years if Sects could last so long and that the States which profess them were Enemies in Temporal Affairs as it was in England is easie to guess But the reason hereof is manifest to wit that for so much as Sectaries making their own judgments and inventions the Rule of their Belief and Religion and their Temporal Princes their absolute Guiders and immediate Heads in Ecclesiastical matters it must needs follow that as these Princes or States do change or alter for any respect whatsoever as they do for many Religion also must needs alter and change for contentment or interest of the said States or Princes 19. But to return to our Deduction and Continuation of Catholic Religion among the English Saxons after they came to be a Monarchy to wit from the year of Christ 800 it is first to be noted that assoon as God had delivered them from one affliction which was the continual Civil Wars of one Kingdom with an other he sent them a second Calamity far greater perhaps than the first induring for other 200 years which was the continual incursions and devastations of the Danes Who pursued them not only for Temporal respects to get their Country from them but also for Religion it self the said Danes being then Pagans as appeareth by the cruel Murders and Martyrdoms as well of St. Edmund King of the East-angles Martyred by them about the year of Christ 885 as of Holy Elphegus Arch-bishop of Canterbury some Ages after about the year 1011 and of divers others overlong hear to recount And yet notwithstanding when the said Danes with their King Canutus Son of Swanus came once by Gods Holy grace to be Christians which was soon after the foresaid Martydom of the Holy Arch-bishop Elphegus they submitted themselves with Humility and fervor of Spirit to that very same Christian Faith of their Enemies the English-men which they had persecuted in them before taking them also for their instructors Which is a token that there was no other Christian Faith known in the World at that day for them to embrace but only that which the English professed to the embracing whereof there is no doubt but the Miracles wrought continually in confirmation of the truth of that Faith as well at the Tombs of the foresaid Martyrs St. Edmund and Elphegus slain by the Danes themselves as other ways also did greatly move and animate them 20. But whatsoever the chief motives were to move this Nation to embrace Christian Religion this is certain that soon after this time of St. Elphegus his Death God delivered the whole Kingdom of England into the Danes hands under the foresaid King Canutus about the year of Christ 1020. And he Reigned and held the same peaceably for almost twenty years In which time he being now Christian did many notable Acts of a good Religious King Went to Rome for Devotion to visit the Holy Sepulchres of St. Peter and St. Paul gave great Alms there and else where made just Laws in England loved and favored exceedingly the English Nation used them with all confidence both at home and abroad Married King Emma Mother to King Edward the Confessor thereby to unite himself the more to the Nation And finally became of a Persecutor and Conqueror one of the best Kings that England perhaps had in many Ages to Govern her 21. William of Malmesbury living as it hath been said some 500 years agone under King Henry the first Son to William the Conqueror writeth many most excellent Religious Acts
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
humor our latter Sectaries also have thought best to continue 23. But if we go to more ancient Writers such I mean as lived in the very time or soon after the matter is pretended to have fallen out that is to say with Leo IV. that held the See eight years six months and three days from the year of Christ 847 to 855 and with Pope Benedictus III. that immediately followed him after some few days of vacancy to wit from the year 855 to 858. These Authors I say do shew evidently that these two Popes being both Romans succeeded immediately one after another without any John or Joan coming in between them As for Example Anastasius Bibliothecarius a man of great Reputation that lived in both these Popes times and was present at both their Elections and wrote the particulars thereof sheweth amongst other points That Leo IV. died the 16th day before the Calends of August and that all the Clergy of Rome being gathered together he doth not say the Cardinals as foolish John Fox doth for that that kind of Election was not then in use with one consent did choose Benedict III. c. 24. Thus writeth Anastasius and with him do agree the Historiographers that followed next after him as Audomarus Luitprandus Rhegino Hermanus Contractus Lambertus Schafnabergensis Otho Frisengensis Conradus Abbas Vrspergensis and others long before Martinus Polonus who in their Chronologies do place Benedictus III. immediately after Leo IV. without admitting any other Man or Woman between them And the very same also doth write Ado Bishop of Vienna that lived at the same time Leone obeunte Benedictus in sede Apostolica constituitur Leo IV. being dead Benedict was placed for him in the Apostolical See. And as for Joannes VIII they do place him four Popes after Leo IV. to wit next to Adrianus II. and say he was a Roman and reigned ten years distinctly So as if they should miss in this count of Popes and Years the Error must needs be manifest in Chronology Yea not only Latin Writers but even the Greek Historiographers Zonaras Cedrenus Curopalatas and others that wrote before Martinus Polonus of matters concerning the Latin Church in those days and were no Friends to the same and would have been content of such an Advantage to object against it yet write they nothing thereof at all which is an evident proof that there was no such matter 25. But besides these Authorities of external Authors I have one Argument also of no small moment as it seemeth to me taken from our ancient English Histories written in the Latin Tongue to wit William of Malmsbury Henry Huntington Roger Hoveden Florentius Vigorniensis and Matthew of Westminster whereof the first four lived 500 years agone and are elder than Polonus and the latest of them 300 years and was equal with him and no one of them all maketh any mention of this Pope Joan which yet in reason they should have done above others for that they do all agree that in the time of Pope Leo IV. towards the end of his Reign about the year of Christ 853 King Ethelwolph before mentioned Son to King Egbert having put his Kingdom of England in the best order he could and left the Government thereof for his absence to his eldest Son Aethelbald assisted with the helps of his second and third Brothers Athelbricke and Athelred took his journey for Rome leading with him his fourth Son Alured or Alfred who afterward also was King which he loved most tenderly above the rest of his Children And coming to Rome he delivered the same Alfred being yet of very young Age according to the account of Matthew Westminster into the hands of the said Pope Leo IV. to be instructed and brought up by him as John Fox also relateth and that the said Pope received him with great kindness and was his Godfather in the Sacrament of Confirmation detaining him there with him But how long this Prince stay'd in Rome after his Father's return tho' it be not set down in particular yet that it was some number of years seemeth evident both for that he return'd more Learned and otherwise better qualified than any Saxon King had been before him and for that we find no mention of his Acts in England until in the Reign of his third Brother Athelred for all three reigned in order after Ethelwolf their Father upon the year 871 at the famous Battle of Reading in Barkshire fought against the Danes where he being present and Lieutenant to his Brother the King tho' he were but Twenty-two years old according to the account of Florentius and of Matthew Westminster yet seeing the Enemies Army to press upon him and his Brother to stay over long at Mass he gave them Battle in a very unequal place but with such Valour as he obtained a notable Victory c. But to our purpose of Pope Joan. 26. It is very like by that which I have said that this Prince Alfred living in Rome when Pope Leo IV. died and when Pope Benedict III. was chosen must needs have known also Pope Joan if any such had entred lived two years a half between them as Fox would have it And further that some of our ancient Historiographers writing of those Times so particularly as they do would have made some mention thereof especially if this She-Pope were an English-woman or called Joannes Anglus as Polonus saith or Anglicus as Platina relateth or if she were born brought up or had studied in England as the Magdeburgians and others of their Sect devise or if she went up and down the World in the company of an English Monk of the Monastery of Fulda as John Fox doth fable It is like I say that if any of these things had been true Prince Alfred or some of his Train residing then in Rome would have known her or been acquainted with her or with the Monk that led her about or at leastwise have received some special help at her hand when she came to be Pope which would have deserved some memory in our Histories But our foresaid Writers do not only not make any mention of her or of any John or Joan English Pope that came between Leo IV. and Benedict III. but do expresly exclude the same by placing the one immediately after the other and assigning them their distinct number of years before mentioned to wit eight years and three months to Leo and two years and six months immediately following to Benedictus III. For so doth Malmsbury in his Chronology and Florentius in his Chronicon and Matthew of Westminster in his History whose words are these Anno Gratiae 855 Leone Papa defuncto successit ei Benedictus annis duobus mensibus sex diebus decem In the year of Grace 855 Pope Leo IV. being dead Benedict III. did succeed him and sate two years six months and ten days c. Which agreeth with all the
Pope 6. But what did he from his breach forward Did he spare the new Gospellers any thing more for his breach with the Pope Truly it cannot be denied but that for some years he wink'd at their doings somewhat more than before considering the new difficulties wherein he had cast himself by his new disunion and breach as before we have noted in the end of the former Part. But as soon as he had put his Domestical Affairs in some quiet and security he returned again to his former course and custom of restraining these new unruly Spirits by calling them to account for their Innovations and proceeding juridically against them according to Church Canons and according to his former judgment in matters of Religion Which as I might shew by divers ways of proof as well of Acts of Parliament as Proclamations Injunctions and other Declarations of his Will and Opinion in this behalf so will we allege only two or three Examples in the first kind besides those which we have set down in the former Part. 7. In the 31st year of his Reign which was seven or eight years after his breach with the Pope there was made an Act for abolishing of diversity of Opinions about Christian Faith which beginneth thus Whereas the King 's most Excellent Majesty is by God's Law Supreme Head immediately under him of the whole Church of England c. intending the conservation of the same Church in a true sincere and uniform Doctrin of Christ's Religion c. Thus beginneth his Preface And then he determineth together with the Parliament That whosoever shall deny the Real Presence in the Sacrament of the Altar or affirm that the Communion is necessary under both Kinds or that Priests may by God's Law take Wives after Priesthood or that Vows of Chastity are not to be observed or that private Masses are not to be said or that Sacramental and Auricular Confession is not necessary c. All these he condemneth as Heretics and for such to be Apprehended Arraigned Condemned and Burned as at large is to be seen in the Statute 8. And the very next year after perceiving that notwithstanding his former Statute against Protestant Opinions the same did grow and were spread abroad in England he ordained another Statute which beginneth thus Whereas the King 's Róyal Majesty of his blessed and gracious disposition c. well weighing that out of sundry outward parts and places there have sprung been sown set forth divers heretical erroneous dangerous Opinions Doctrins in the Religion of Christ whereby his Grace's Leige-people may be induced to unfaithfulness misbelief miscreancy and contempt of God to the utter confusion and damnation of Souls c. For this cause his Majesty according to the very Gospel and Law of God meaneth to have matters determined and declared c. Thus he writeth in the Statute remitting himself to his further Declaration which is wholly against Protestants whose Faith and Religion you see here called by the King unfaithfulness misbelief miscreancy contempt of God heretical erroneous and dangerous Doctrin tending to utter confusion and damnation of Souls c. And this proved by the pure Word of God and the very Gospel it self as his Majesty affirmeth 9. And will you have more clear testimony of his settled judgment against Protestants than this But yet hear further For that the same King divers years afters after this again towards the end of his days having had good experience of the falshood of Protestants in corrupting the very Scriptures themselves by their crafty Translations Notes and Commentaries he was forc'd to forbid under grievous punishments the reading of the foresaid Scriptures in English which before he had permitted as appeareth by a peculiar Statute made for that purpose and for inhibiting Protestants Books Sermons and Preachings in the 34th and 35th years of his Reign this Statute being entituled An Act for the Advancement of true Religion saying therein as followeth Whereas the King 's most Royal Majesty Sumpreme Head of the Church of England and also of Ireland perceiveth that notwithstanding such holy Doctrins and Docucuments as his Majesty hath hitherto caused to be set forth besides the great liberty granted unto them in having the New and Old Testament among them which notwithstanding many seditious arrogant and ignorant Parsons pretending to be Learred have the perfect and true knowledg understanding and judgment of sacred Scriptures c. intending to subvert the very true and perfect Exposition thereof after their perverse fantasies have taken upon them not only to preach teach declare c. but also by printed Books Ballads Plays Rhythmes Songs and other fantasies subtilly to beguile his Majesty's Leige-subjects c. 10. Behold King Henry's description of Protestants their Wit Nature Condition and Doctrin But now followeth the Remedy Wherefore to ordain and establish a certain form of pure and sincere Teaching agreeable to God's Word and true Doctrin of the Catholic and Apostolical Church c. Be it enacted That all manner of Books of the Old and New Testament in English being of the crafty false and untrue Translation of William Tyndall and all other Books or Writings in the English Tongue teaching or composing any matter of Christian Religion contrary to that Doctrin which since the year of our Lord 1540 is hath or shall be set forth by his Majesty is clearly and utterly abolished c. Thus ordained King Henry of the Protestants Books and Doctrin and this Censure he gave of William Tyndall's Truth and Honesty in translating the Scriptures whom John Fox calleth not only the true Servant and Martyr of God but the Apostle also of England in this our latter Age. 11. Wherefore I do not see how Fox can with any reason make King Henry to be a Gospeller of his Religion or so earnest a Defender of the same or why he should paint him with the Bible in his hand holden up by Cranmer and Cromwell as before hath been said and seen in his Painting seeing he contemned ever their Doctrin and burned the Professors thereof as notorious Heretics unto his dying-day Which is evident by many Examples but most clear and notorious by that of John Lambert a famous Zuinglian with whom in solemn public Audience he disputed in presence of all his Clergy and Nobility of the Realm and caused Cranmer to do the like and in the end made Cromwell as his Vicar-General to give the Sentence of Death against him and burn him in Smithfield and this not two years before Cromwell's own Condemnation for like Heresie by the King 's own pursuit as may appear by the Act of his Condemnation yet extant And the same no doubt would he have done with Cranmer which was the other Upholder of his Arm to maintain the new Gospel according to Fox his Picture if he had known or suspected him not only for an Upholder of
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
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
of this King Canutus saying amongst other things thus Monasteria per Angliam c. He did repair all the Monasteries in England that were overthrown or defaced by the Wars of his Father Swanus or himself He did Build Churches in all the places where he had fought any Battels And appointed Priests for the said Churches who should Pray continually to the Worlds end for the Souls of them that had been slain in those places He was present at the Consecration of a goodly Church in a place called Aschendum where he had his chiefest victory causing both the Nobles of the English and Danish Nation to offer with him Rich gifts to the said Church c. 22. Over the Body of Blessed St. Edmund which the Ancient Danes had slain he Builded a Church worthy the greatness of his Kingly Heart appointing there both an Abbot and Monks and giving them many Possessions In so much as by the greatness of his gifts that Monastery at this day is above all the rest in England He took up with his own hands the Body of St. Elphegus Arch-bishop of Canterbury slain not long before by his Danes and caused the same to be be carried unto Canterbury Reverencing the same with worthy honor He gave such great Gifts and rare Jewels to the Church of Winchester that the shining of pretious Stones did dazle the Eyes of such as did behold them c. In the Fifteenth year of his Kingdom he went to Rome by Land and having stayed some days there and redeeming his sins by Alms in those Churches he returned by Sea to England c. 23. Thus and much more doth William of Malmesbury write of this notable King Canatus a terrible and fierce Warrior before his Conversion and much given to Blood and Impiety whereby may easily be seen what force Catholic Religion is of to make change in a Mans manners where it truly entreth Let Protestants shew us some such examples of Princes Converted to their Religion But to go forward in Malmesbury he setteth down after all this a large Epistle of King Canutus which he wrote from Rome or in the way homeward unto the two Arch-bishops Egetnothus and Alfricus the first of Canterbury the other of York and by them to the whole Realm giving them account of his Journy to Rome Where amongst other things he writeth thus Canutus Rex totius Angliae Denmarkiae Norvegiae partis Suecorum c. notifico vobis me noviter ivisse Romam oratum pro Redemptione peccaminum meorum c. I Canutus King of all England Denmark and Norway and part of Swecia c. do give you to understand that of late I went to Rome to pray for the Redemption of my sins and for the health of my Kingdoms and people having made a vow of this Journy long ago but could never perform it until now by reason I was hindred by the Affairs of my Kingdoms And now I do yield most hearty thanks to Almighty God that he hath granted me this Grace to come and visit in my Life time the Blessed Apostles St. Peter and St. Paul and all the Sanctuary that is within and without this City and according to my desire to honor and worship the same in my own person c. 24. Thus he wrote And moreover adjoyned many other pious Ordinances in the same Epistle to be observed in England for Restitutions to be made Alms to be given and other good deeds to be done exhorting all to perform them willingly and threatning them that should do the contrary And William of Malmesbury saith that returning after to England he caused the same to be strictly observed And gave many new priviledges to Churches And one among other to the Church of Canterbury which Malmesbury setteth down at length and in the end hath these words Si quis verò c. If any Man shall perform this my Ordination with a prompt will Almighty God by the Intercession of the most Blessed Virgin Mary and all his Saints increase his portion in the Land of the living And this Donation of Priviledge is written and Promulgated in the Presence of me King Canutus in the Wooden Church in the year of Christ 1032. 23. Thus far writeth William of Malmesbury of this Kings Pious disposition after his coming from Rome And John Stow addeth out of Henry of Huntington as followeth After this time Canutus never bare Crown upon his Head but he set the same upon the Head of the Crucifix at Winchester c. And thus much of his Piety and other Fruits of true Christian Faith which he had received And it is no small Argument of the Divine Power thereof that it could so mollifie and change so fierce a Warriour and cruel a Persecutor as this King was before his Conversion 26. So as now we have brought down the continuance and succession of one and the self same Christian Religion in England from St. Augustin and King Ethelbert unto King Canutus for the space of 400 years And that this was no particular Religion of England alone but the Common General Faith not only of Rome but of all Christendom besides at that day and consequently the only Catholic Religion of those Ages appeareth in like manner by other words of the Kings former Letter Recorded by Malmesbury where he saith Sit autem vobis notum c. Be it known unto you that in this last solemnity of Easter there was a great Assembly of Nobility here in Rome together with Pope John and the Emperor Conrade to wit all the greatest Princes from the Hill Garganus unto this other next the Sea all which did receive me most honorably and did present me with Magnificent Gifts c. Thus wrote the King Whereby we may easily perceive that King Canutus was held in all Points for a perfect Catholic Prince seeing that both Pope John the 20th and the Emperor Conrade the 2d did esteem and honor him so highly 27. After Canutus succeeded in the Kingdom of England his two Sons Harold and Hardicanutus for two or three years And then King Edward the Confessor for Twenty-three years together After whose Death the second Harold Son of Earl Goodwin holding the Kingdom by violence against both English and Danes scarce one year William Duke of Normandy came in as all Men know and Conquered the Land towards the end of the year 1066. and held the same all days of his Life and so hath his posterity after him by Male or Female unto our time and have continued the same Religion which he found or brought into England for all was one for the space of 500 years unto King Henry the Eighth's time which may be proved beside other ways by the Succession of our Arch-bishops of Canterbury Stigand an English Man being the Twenty-third from St. Augustin holding the same when William the Conqueror got the Crown to whom succeeded Lanfranc and to him