and be merry in warm Stows saying Quid potest monstrosius dici contra meritum Christi What can be spoken more monstrously against the merit of Christ And then to a Godly Speech of St. Ambrose about the pious honoring of Martyrs Tombs they give this Censure Cogitet pius Lector quà m tetra sint ista Let the Godly Reader consider how horrible these things are uttered by Ambrose 16. And in another place upon certain words of St. Ambrose about the holy Cross found out by St. Helena they have in their injurious Speeches Multa commemor at superstitiosa quae vehementer contumeliosa sunt in meritum Christi repugnantia Fidei Ambrose doth reckon up many superstitious things which are greatly contumelious against the merit of Christ and are contrary to Faith. And thus they go forward against the rest of the Doctors and Fathers that agree not with them in their Fancies and Heresies and generally having sought to discredit about the Article of Justification and Good Works this fourth Age after Christ and the chief Doctors thereof by name as Lactantius Gregory Nyssen Hilarius Nazianzen Ambrose and Ephrem they conclude with this contumely against them all Jam cogitet pius Lector quà m procul haec aetas in hoc Articulo de Apostolorum Doctrina desciverit Let the Godly Reader now consider how far this fourth Age departed from the Doctrin of the Apostles in this Article of Good Works and Justification 17. Well then in all these points of Controversie between Us and the Protestants to wit the Primacy and Principality of the Church and Bishop of Rome the Sacrament and Sacrifice of the Altar otherwise called the Mass Freewill Justification Penance Merit of Good Works Traditions observing of Fasts Holydays Sacred Virginity Continency Monastical Life Prayer to Saints Purgatory Memory and Reliques of Martyrs and other like which in effect are the principal points wherein the Protestants do disagree from us we see by the testimony and witness of their own men that the ancient Fathers of Eleutherius's days and the next two Ages after him for I go no lower did wholly agree with us against them and this so far forth as the Magdeburgians do say more than once of all the Doctors of the second Age after Christ wherein Eleutherius lived That they erred and lived in darkness for that they held with us as now you have heard And with what face then doth John Fox say a little before Let them but leave us the Religion that was in Eleutherius 's time and we will ask no more With what forehead also doth Sir Francis his Scholar add I say there is not now the same Faith in Rome that was then there were then no Masses no Vniversal Pope c. But with such men do we deal that care not what they say or deny so they may bear out the matter for the present and seem always to have somewhat to say 18. But now will we leave this and pass to another Conversion under St. Gregory the Great which concerneth us English-men more particularly than the former whereabout you shall see no less Heretical Fraud and Malignity used than in the other before-mentioned if not more for that these people finding all Antiquity against them and having no other Authorities for proof of their Religion but only their own Inventions with some light shew of Scripture expounded by themselves are forced to use most shameful and desperate shifts when their Cause is examined by the Histories of former Ages And so much of this point CHAP. VIII Of the third Conversion of our Island and English Nation by St. Augustin and his fellows sent from Pope Gregory the first Anno 596. And of divers Heretical Shifts and Impudences to deface the said two excellent Men and the Religion brought into England with them YOu have heard the two Shifts before used about the first public Conversion of Britanny by Pope Eleutherius to wit first of all to discredit this Story so much as in them lay and then being forced to grant it their last Refuge was to say that the same Faith was not then in Rome that is now nor that the Points of Doctrin now believed and taught were known and acknowledged then Both which Shifts have been most evidently refuted and the same Religion shewed to have been in Rome under Pope Eleutherius which at this day is there taught 2. But now there remaineth the other public Conversion of the English Nation from Pope Gregory under King Ethelbert of Kent some four hundred years or more after the other in which neither of the two former Shifts can be used by our Adversaries For neither can they deny or bring in doubt the History it self recorded by all Writers of that time and since and namely and most abundantly by our Countrymen St. Bede and his Continuator William of Malmesbury and others nor can they say that the Faith of Rome then derived into England was any other than that which is now in Rome Which latter Point he that will see proved substantially and examined Article by Article and Point by Point by conferring the Doctrin Rites and Ceremonies brought into England by our said Apostle Augustin with that which at this day is taught and practised in the Roman Churh let him read the Translation of the said Story of Bede put into English by our famous learned Countryman M. Doctor Stapleton with his notes to the same and the learned Treatise which thereon and by that Occasion he made Intituled The Fortress of Faith which sheweth the same to be conform likewise to all Antiquity 3. Wherefore our wily Knight Sir Francis seeing this hath answered not one Sentence or Syllable in this his Reply or Wast-word to this Conversion of Englishmen under Pope Gregory tho I urged the same somewhat earnestly in my Ward-word And yet for that upon other Occasions he saith once or twice in his Book That Augustin brought in the Romish Religion as tho the Romish Religion had been different at that day from that of the Christian Britans and for that his Master John Fox out of whom he hath stolen all this Story runneth also to this Shift upon divers Occasions I am forced to say somewhat thereunto in this place 4. You must then understand that Fox and his Fellows being excluded from the former two Shifts as I have said and yet forced to use somewhat against this evident Deduction of our English Faith from the See of Rome they betake themselves to other Refuges as absurd or rather more than the former The first whereof is to discredit by all means they can devise the Authors of this Conversion to wit St. Gregory the Pope and St. Augustin our Apostle About this time saith Fox departed Gregory Bishop of Rome of whom it is said that of the number of all the first Bishops before him in the Primitive Church he was the basest
what they say or avouch so they say somewhat against Rome and those that any way favoured the same wherein passion doth so greatly blind them as they cannot discern when they alledge matters plainly against themselves as you have seen in the former enumeration of British Teachers Pastors and Prelates whom they would have us think to have been of a different Religion from that of Rome whereas their own words testimonies condition and state of life do testifie the contrary And so I leave these men to their folly and impudency in this behalf CHAP. XI The Deduction of the aforesaid Catholic Roman Religion planted in England by St. Augustin from his time to our days And that from King Ethelbert who first received the same unto King Henry VIII there was never any public interruption of the said Religion in our Land. HAving shewed before how that the Roman Catholic Faith was first preached in our Island under the Apostles and then again in the next Age under Pope Eleutherius and thirdly four Ages after that again under Pope Gregory and that all this was but one and the self-same Religion continued renewed and revived in divers times under divers States and People of the Realm there may seem to remain only now two other points considerable in this affair The first Whether this Religion brought in by St. Augustin to England were held at that day for the only true Religion of Christendom and so accepted by all the World The other Whether that Religion then planted hath come down and been continued in England ever since by continual Succession until the first public alteration made thereof in our days For if this be so then is the demonstration easie to be made even from the Apostles Times to Ours 2. And for the first tho' we have handled the same somewhat before yet briefly we will add now That there can be no doubt at all in this matter with men of Reason and Judgment but that St. Augustin and his Fellows brought in with them the whole Body of Religion as well touching Articles of Belief as Ceremonies and Ecclesiastical Customs which were at that time in use at Rome whence they came and in other Catholic Countreys by which they passed namely Italy France and Flanders from which Countreys Pope Gregory himself exhorteth them by his Letters to take such good Ecclesiastical Uses as they should see most agreeable to Piety Edification and Devotion which is a sign that all those Countreys agreed fully in Faith and Belief with Rome at that day and were perfectly Catholic tho' in some external Ceremonies belonging to Devotion there might be difference And forasmuch as the French Bishops St. German St. Lupus and St. Severus 150 years as hath been said before the entrance of St. Augustin planted in Britanny the French Catholic Faith against the Pelagians and these men coming from Rome found no fault therewith most certain it is that all was one And finally if we do consider the Works Writings and Actions of Pope Gregory related by us before partly out of St. Isidore living at that time in Spain partly out of his own Epistles yet extant written to the chiefest Bishops of the Christian World and their Answers to him again together with their agreement in Faith and Religion If we do consider also the Heresies condemned in his days by Him and his Authority as the Eutychians Monothelites and others which our Protestants also do condemn for Heresies at this day By all this I say and by infinite other Arguments and Demonstrations that may be made it is most evident that either Christ had no Visible Church or Catholic Religion in those days which were most foolish and wicked to imagin or that the Religion of St. Gregory and his Church of Rome and others of others of the same Communion was in that Age the only true Catholic Church and consequently had in it the only true Catholic Faith and Religion of Christ whereby Christians might be saved which also is proved most evidently by infinit Miracles wrought in England and in divers other Countreys upon manifold occasions during this time of our Primitive Church as shall appear more in particular in the deduction of our second point which is the continuance of this same Religion from St. Augustin to Thomas Cranmer the first and last Archbishops of Canterbury following by Succession the one the other for the space of above 900 years the first dying a Saint the last ending in Apostacy as after shall be shewed 3. Wherefore to come to the second point about the deduction of Catholic Religion in our Nation from St. Augustin downward first of all St. Bede talking of the planting thereof and of our first Primitive Church whose progress and increase he describeth for the space of almost 140 years after the entrance of St. Augustin hath these words Gregorius Pontifex Divino admonitus instinctu servum Dei Augustinum alios plures cum eo Monachos timentes Dominum misit praedicare verbum Dei genti Anglorum c. Gregory the Pope being admonished by heavenly Instinct did send God's Servant Augustin and others Monks with him that feared God to preach his Word to the English Nation in the 14th year of Mauritius the Emperour which was of Christ 596 and the 4th after that St. Gregory was made Pope 4 These holy men landed in the Isle of Thanet belonging to the Kingdom of Kent for that the whole Dominion of the Saxons in those days which was all the Land except Scotland and the other part now called Wales whither the reliques of Britans were retir'd was divided into seven several States and Dominions which they called Kingdoms The first whereof to speak of them according as they received the Faith was the Kingdom of Kent whose King Ethelbert being the fourth in number from Hengistus that began the same about the year of Christ 450 afterward first of all other received the Christian Faith at the preaching of St. Augustin about the year of Christ 600 that is to say an hundred and fifty years after they had reigned as Pagans there 5. The second Kingdom was of the East-Saxons and contained the Shires now called Essex Middlesex and Hartfordshire The first founder of which Kingdom was Erchenwine about the year of our Lord 527 as Stow and some others do hold tho' Malmesbury doth write otherwise but both do agree that under King Seebert or as Bede calleth him Sabered those Provinces were converted to Christian Religion by the preaching of St. Mellitus Fellow to St. Augustin and first Bishop of their chief City of London whither he was sent by St. Augustin from Centerbury in the year of Christ 604. 6 The third Kingdom was of the East-Angles which contained the Shires of Norfolk Suffolk Cambridge and the Isle of Ely. Which Kingdom was begun about the year of Christ 492 by one Vffa but converted after to
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
missus est Augustinus à beato Gregorio c. In the mean space was sent into Britanny Augustin by Blessed Gregory to preach to English-men the Word of God who were yet blind in Pagan Superstition c. Though among the Britans that Christianity was yet in force which being received from the time of Eleutherius the Pope had never failed until that day c. Among whom there was an Abbot of Bangor named Dinoot that had above 2000 Monks under his charge who answered to Augustin when he requir'd Subjection of the British Bishops and that they would joyn with him to convert the English Nation That the Britans owed no Subjection unto him nor would bestow the labour of Preaching upon their Enemies seeing the Britans had an Archbishop of their own and that the Saxons took from them their Country for which cause they hated them extremely nor did not esteem their Religion nor would communicate with them more than with Dogs 14. Lo here all that is to be found in Geffry of Monmouth to this purpose which is nothing else as you see but a passionate and choleric Answer of the Britans as of men afflicted and exasperated Here is no one word of their not acknowledging the Popes Supremacy as the Magdeburgians write but only that they acknowledged not the Superiority of Augustin over the Britans seeing he was only sent to the English and that the Authority of their own Archbishop was not taken away by his coming for any thing they yet knew but remained as before Which question of Jurisdiction between two Archbishops falleth out daily even where the Pope's Authority is acknowledged and so we see that it is a manifest Lie which the Magdeburgians affirm so resolutely That the Britans would not acknowledge any Primacy of the Bishop of Rome over them For they speak as you see of Augustin's Authority and not of the Bishop of Rome from whom we read not that he had yet shewed to them any Authority to place him over their Archbishop and consequently it is a vain and malicious Inference which the Magdeburgians here do make out of this Answer of the Britans if it had been true that forasmuch as they admitted not St. Augustin's Authority they acknowledged not the Primacy of Rome and that this again was a clear sign that Religion was not planted in Britanny by the Romans 15. For how clear is this I pray you or how hangeth this together might not this Error of not acknowledging the Power of the Roman See if it had been among them have crept in after the first planting of Christian Faith Will these Germans or Sir Francis or Fox their Scholars deny that Ravennae in Italy for Example was converted by St. Apollinaris sent thither from St. Peter for that afterwards the Bishops of that place for many years waxing proud and presumptuous upon the presence and Court of the Exarchs and Vice-Roys of the Emperours residing amongst them did refuse to yield to the Bishops of Rome Or for that England at this day by Error of Protestant Religion refuseth to acknowledge any Subjection in Spiritual Affairs to Rome will our men deny that the English Nation was ever converted to Christian Faith from Rome Who seeth not the impertinency of this kind of Argument And yet with such-like kind of Arguments and Inferences these absurd People do deceive the World. 16. But the last point of these Germans Assertion about Pope Innocentius I. is a most egregious Impudency to say of so holy a Father so highly commended by St. Augustin and other Fathers that lived with him and after him That he spake of Vain-glory and desire of Temporal Power when he wrote above 1200 years agone That all the West-Churches and the British amongst the rest were founded by St. Peter or his Disciples and Successors And let any indifferent or prudent Reader in the World consider of what weight these words of the Germans may be when having said That albeit Innocentius I. wrote so yet we judge that to have been spoken of Vain-glory c. A proud Censure of so great a man by three or four poor Companions that wrote Books for their Bread and begg'd the same commonly of every Prince to whom they dedicated their several Centuries That so contemptible People I say should presume to touch the Honor and Truth of so great and worthy a Saint and Father as was holy Innocentius so called commonly by St. Augustin St Hierom St. Basil Orosius and others and whom all the rest of the World together with these men admired and respected in his Life for such Sancti Innocentii saith St. Hierom to the Virgin Demetriades qui Apostolicae Cathedrae beat ae memoriae Anastasii successor filius est tene as fidem nec pergrinam quamvis prudens callidáque videaris doctrinam recipias Hold the Faith of holy Innocentius which is the Successor and Son in the Seat of St. Peter's Chair of Anastasius of blessed Memory that went before him and do not admit any new or foreign Doctrin though thou maist seem perhaps wise and subtle to thy self 17. Thus wrote St. Hierom which is another manner of Judgment of Innocentius both for his Holiness of Life and Authority of Place to direct men in Religion than the Magdeburgians give who would make him Vain-glorious But thus they use all ancient Fathers that are against them And so much for this Chapter CHAP. III. The former Controversie is more particularly handled how the Grecian Custom of celebrating Easter-day after the Fashion of the Jews came first into the British and Scottish Church and how untruly and wickedly John Fox and John Bale do behave themselves about this matter BUT now let us return if you please to speak a word or two more of the entrance of the foresaid Custom of celebrating Easter with the Jews into Britanny to wit how and about what time or upon what occasion it is probable that it entred Wherein first it seemeth most certain that it could not be brought in by the first Preachers of Christian Religion to John Fox and Sir Francis and the Magdeburgians would have men believe And this is proved as well by the Reasons and Authorities alleged before to shew that the first Preachers in Britanny either came from Rome or preached Roman Doctrin as also by the Reasons following First for that if Damianus and other Preachers sent into Britanny by Pope Reason I Eleutherius to instruct King Lucius and the rest in Christian Faith about the year 180 had found any such Custom there contrary to the Roman Use from whence they were sent they would have removed the same or at least wise have made some mention thereof forsomuch as at that time the contrary Custom of celebrating Easter upon the Sunday was public in the Use of the Roman Church and Pope Pius I. had made a Decree for confirming the same against the Asian Use about 40 years
erroribus This man did Caelestinus Bishop of Rome send to the Scots and Irish-men especially those that lived in Britanny after Palladius the Grecian to defend them from the Errors of the Pelagians 16. Behold the Care and Authority of the Bishop of Rome in those days But what followeth in Bale This man saith he did preach the Gospel unto the Irish-men with incredible fervour of spirit for forty years together and did convert them to the sincere Faith of Christ He was most excellent both in Learning and Holiness and among other Miracles that he did he continued in Praying and Fasting forty days and forty nights founded many Churches healed many sick deliver'd many possessed of Devils and raised to life sixty that were dead c. 17. Behold the effects of Preachers sent forth by the Bishops of Rome recounted by the Heretics themselves Let Fox or Bale shew us any such Example of Miracles wrought by Preachers sent by them and their Sect. And that this man also was made Bishop by Caelestinus the Pope and sent hither after Palladius is testified by St. Prosper that lived in that time and after him by St. Bede Marianus Scotus Sigibert and others who say also that he died in the year of Christ 491 being of the age of 122 years and his Memory is held in the Roman Calendar upon the 17th day of March c. And now our Fox and Bale being taken in these Examples to speak against themselves we might pass over the rest with silence assuring the Reader that all is like unto this Yet some points more we shall note 18. The fourth before named Bacchiarius tho' he be not mentioned by John Bale yet other Authors do report that he was brought up in Rome and in good credit with Pope Leo I. to whom he dedicated a Book written in defence of his Pilgrimage to Rome He had been the Scholar of St. Patricius and by this you may guess of what Religion he was 19. Congellus is the sixth Preacher of true Religion cited in Fox's Catalogue for of Dubritius which is the fifth we spoke before whom Bale saith to have flourished about the year of Christ 530 and that he was the first Abbot of the Monastery of Bangor But what more think you Ab isto Monachismus à Pelagio introductus c. From this man saith he the Religion of Monks brought in by Pelagius the Heretic was not only spread over Britanny under shew of true Religion but was dilated also into other Countreys c. Behold how Fox and Bale agree Fox saith He was a true Preacher of the Word of God and Bale saith He was a Father of Pelagian Monks And note here by the way that Fox professing to shew the continual Succession of the Britan Church leapeth from Patricius to Dubritius of whom we spake before and between whom there was above 100 years distance if we believe Bale and other Authors And then followeth Kentegernus and Helmotus before David Menevensis who should have come after him in respect of time tho' of Helmotus Bale maketh no mention but of Kentegernus he saith That he flourished in the year 560 and lived in all 185 years which if it be so he must needs be alive long after the entrance of St. Augustin He saith He was a Monk and had three hundred Scholars in one Colledge which he sent to preaching here and there c. And then he addeth further Melote utebatur c. He used a Garment made of Goats skins with a streight Hood having a white Stole about his Neck after the fashion of the Primitive Church He converted many to the Faith of Christ recall'd many Apostatas drove out Pelagians built Churches ministred to the sick and healed their sickness and lived in very great Abstinence c. Thus he describeth him and whether this description doth agree to a Protestant Minister or to a Catholic Abbot let the Reader consider 20. There do follow in Fox's Catalogue David Daniel Sampson Elnodugus Asaphus and Gildas But of St. David the first of this number we have spoken before in this Chapter And as for Gildas which is the last of this Rank Bale saith He was a Monk of Bangor And further it may easily appear by the speeches themselves which before we have alledged out of him in the former Chapter of what Religion he was Of Daniel Sampson and Elnodugus tho' John Bale speak little or nothing yet Capgrave Leland and others shew that they were of the same Religion with the rest Daniel being the first Bishop of Bangor and Sampson next after St. David was Bishop of that place 21. Of Asaph Bale saith He was Scholar to the foresaid famous Abbot Kentegern and was made Bishop of Elgoa in Wales which of his name was called Asaph ever since He flourished in the year 590 and saw the coming in of Augustin and his Fellows from Rome and was the first of the Britans saith Bale qui à Gregorii Romani Discipulis in Angliam adventantibus Auctoritatem Unctionem accepit that took his Authority and Vnction or Consecration from the Disciples of Gregory Bishop of Rome that came into England So writeth Bale and by this sheweth that St. Asaph held nothing against the Roman Religion seeing he accepted his Authority and Consecration from the Bishop of Rome Besides this this Bishop St. Asaph hath his Memory celebrated in the Roman Martyrology upon the first day of May which he should not if he had been different in any one point from the Roman Religion 22. And so being come down now to St. Augustin's time it is to no purpose to go any farther or name the rest that do ensue in Fox to wit those five Herlanus Elbodus Dinothus Samuel and Nivius for that they lived after St. Augustin's entrance whereas Fox's promise was to cite only British Teachears that were before him and different from the Roman Religion whereof he hath named hitherto none Besides that of three of these five Bale writeth not and as for Dinothus Abbot of Bangor he was the chiefest of those who opposed themselves against Augustin and set other men against him also in Synodo Wiccionum and was severely punished afterward for the same by the Providence of God as St. Bede noteth to wit by the Sword of Ethelfredus a Heathen King of Northumberland long after the Death of St. Augustin when the said Dinothus and 1200 Monks were slain at Chester by the Souldiers of the said Ethelfride Augustino jam multo ante tempore saith St. Bede ad Coelestia Regna sublato St. Augustin being taken to Heaven long before tho' Bale be not ashamed to say that it was done by his suggestion praising the foresaid Dinothus and his Confederates for that they would not preach Baptism and celebrate Easter-day according to the Custom of Rome and Universal Catholic Church 23. So as now we see that these men care not
be altered it must be done by the same Authority by which it was delivered to them to wit by the whole Church Councils and General Pastors thereof 26. This was the Defence and Pleading of Catholics under King Henry the Eighth to excuse themselves from Treason objected against them for holding the Popes Supremacy wherein you see divers notorious differences between the Defence of the Sectaries and them for that amongst the Sectaries every one held what himself thought best of things invented by themselves every one cited Scriptures and interpreted them as he listed without Authority President or Example of former Ages and consequently they are justly called Heretics that is to say choosers For that they chose to themselves what to believe in every Sect and reduced the last and final resolution of all things to their own Wills and Wits which in matters of belief is the highest Crime that against God and his Church can be committed 27. But on the other side the state and condition of the Catholics and their cause is quite opposite to this for that they stick to Authority Obedience Integrity Example of their Ancestors they bring nothing of their own they invent or innovate nothing They stand only upon that which they have found Established to them not by this or that Man or by this or that Author of any Sect or by this or that particular Congregation fellowship or Faction or by this or that Town City Province Kingdom or Country but generally by the whole universal Church and Pastors thereof and therefore properly and truly are called Catholics which is to say Vniversal and general 28. And this shall suffice to shew the difference between the Catholic Martyrs and Heretical Malefactors put to death in King Henries time whereof yet we shall Treat more largely in the third part of this Treatise where we are to handle the particular Stories of Fox his Calendar-Martyrs and to compare and paralell them with ours shewing that yet never Dogs and Cats nor yet Sampsons Foxes did ever so disagree in natures and conditions as these good Martyrs did in Faction and contrariety of opinions amongst themselves and consequently could not be Martyrs or witnesses of any one Faith whatsoever 29. And with this also will we end the Discourse of King Henries Life having sufficiently shewed as to me it seemeth that the Catholic Religion held her footing and continuance also under ther Reign of this King no less perhaps than before yea she shewed her self much more to the World by the Persecution which then she suffered than before in the time of peace for that the Famous and Illustrious Martyrdoms of such excellent Men as were Bishop Fisher Sir Thomas More Dr. Forest and many other such Worthies that suffered Martyrdom in those days did more Illustrate her and made extern Nations to talk more of the Zeal and Constancy of English Catholics than ever they would have done if that Persecution had not fallen out and the like success hath happened since both under King Edward the Sixth and her Majesty that now is as briefly we shall here declare 30. And as for King Edwards Reign as it was but short and the first passage from Catholic Religion to open Profession of Heresie So was it not so sharp for effusion of Blood as under King Henry For that the King being very young and those that Governed in his Name not thorowly settled in their States and Affairs troubled also with much Division and Emulation among themselves could not attend to prosecute matters so exactly against Catholics as some of their desires and Appetites were yet began they very well as we may see by the most unjust Persecutions and Deprivations of two principal Bishops Gardiner of Winchester and Bonner of London by such violent Calumnious manner as was proper for Heretics to use The particulars whereof John Fox doth set down at large whereby a Man may take a taste what they meant to have done if they had had time For that Cranmer and Ridley that had been Bishops in King Henries time and followed his Religion and humor while he lived being now also resolved to enjoy the Preferment and Sensuality of this time so far as any way they might attain unto getting Authority into their hands by the Protector and others that were in most Power began to lay lustily about them and to pull down all them both of the Clergy and others whom they thought to be able or likely to stand in their way or resist their inventions 31. And hereupon divers were laid hands on and Imprisoned divers fled over Seas sundry most Captious and Calumnious Questions and Demands were devised to entangle Men As Namely Whether a King of one year old were not as truly a King as at Forty or Fifty which if you did grant concerning the Title and Right of his Crown which is true then presently they inferred that King Edward being but Nine years old wanting yet discretion might also be lawful Head of the Church and determine Controversies of Religion yea change the Faith and Religion which his Father and all his Ancestors Kings and Princes of England all Parliaments Synods and Councils before his days had left unto him for the space of a Thousand years and more And albeit he had not sufficient judgment to understand what Religion meant yet was he made judge thereof by vertue of his Birth and Succession to the Crown And this Point was wonderfully urged by the Protector Seymor to all Preachers Prelats and Bishops of that time that they should inculcate the same to the people in their Sermons to the end that himself taking all the said Child Kings Authority upon him might be Head and Judge in his place Whereunto that he might seem the more fit and able for his excellent learning John Bale the Apostata Friar that lived under him was not ashamed to Publish in Print and place him for a Learned Author amongst his Illustrious British Writters for that some Proclamations perhaps passed by his hands tho' otherwise he was known to be so unlearned as he could scarce Write or Read. 32. But yet as I said this Doctrin or rather Paradox of the Child Kings supereminent ability high Authority and Supreme Ecclesiastical Power to determin alter change and dispose of matters of Religion at his pleasure tho' he were but of one year old was sounded in Pulpits every where at this time whereof Sir John Cheke the Kings School-master amongst others Wrote a several Treatise besides the large Message sent in the Kings Name but of his Writing to the Catholic people of Devonshire as after shall be shewed The same also was objected grievously against Bishop Gardiner and Bishop Bonner by Name that they had not in their Sermons appointed unto them by the Protector so sufficiently urged this Point of the Kings Ecclesiastical Power in his Nonage as was required And this especially for that the people in
divers parts of the Realm and namely those of Devonshire seeing such alterations to be made in Religion under the Minority of a Child quite contrary to the Laws and Statutes left by King Henry the Eighth and that all things went backward both at home and abroad the Towns we had in France being lost or upon the point of losing they complained first and after took Arms for defence of their Ancient Religion in the beginning of the third year of this Kings Reign the people of Sommersetshire and Lincolnshire beginning first in the Month of May and then in July the people of Essex Kent Suffolk Norfolk Cornwall and Devonshire and in August those also of Yorkshire all crying and demanding to have the Catholic Religion remain as it was left by King Henry at least-wise until King Edward came to lawful age thereby to be able to determin and judge of matters of Religion which demand did wonderfully trouble and vex the Lord Seymour Protector and other new Gospellers who being hungry after Catholics Goods could abide no delay in making this desired Innovation 33. And albeit before these Insurrections fell out they did well see by divers attempts that the heart of the people was wholly against those their Innovations in Religion as appeareth plainly by a Speech of the Lord Rich then Chancellor to the Sheriffs and Justices of Peace of all Shires gathered together in London in the year 1548 being the second of King Edward's Reign as at large you may see in Fox yet such was their importunity in this behalf as they would needs go forward which thing pleasing John Fox well he writeth thus By this you may see what zealous care was in this young King and in the Lord Protector his Uncle concerning the Reformation of Christ's Church 34. The same Fox also setteth down in another place what the young King answered to the Devonshire-men that desir'd that the state of matters in Religion might remain as King Henry had ordained and left them and in particular they required that the Statute of Six Articles against Heretics might stand in force until King Edward came to full age Whereunto let us hear his Answer and consider thereby how matters went in those days To the first about the Statute of Six Articles made by his Father and inviolably kept all days of his life the little Child answered thus Know you what you require They were Laws made but quickly repented too bloody were they to be born of Our people You know they helped Vs to extend rigor and to draw Our Sword very often yea they were as a Whetstone unto Our Sword and for your Causes We have left to use them and sith Our mercy moved Vs to write Our Laws with Milk how be you blinded to ask them in Blood c 35. And then further he saith But to leave this manner of reasoning with you We let you wit That the same Laws have been annulled by Our Parliament with great rejoyce of Our Subjects and not now to be called by Our Subjects in question Dare any of you stand against an Act of Parliament c Assure you most surely that We of no earthly thing make such account as to have Our Laws obey'd for herein resteth Our Honor and shall any of you dare to breath against Our Honor c Lo how little account this little King Child was taught to make of his old Father's Laws and how thundringly to speak for the maintenance of his own But when they came to the second point about his Nonage he is yet more resolute for thus he writeth 36. In the end of your request saith he you would have Our Fathers Laws stand in force until Our full age But to this We think if ye knew what ye spake you would never have uttered that motion nor ever have given breath to such a thought For what think you of Our Kingdom Be We of less Authority for Our Age You must first know that as a King We have no difference of years nor time but as a natural Man and Creature of God We have Youth and by his sufferance shall have Age. We are your rightful King your leige Lord your King anointed your King crowned the sovereign King of England not by Our Age but by God's Ordinance We possess Our Crown not by Years but by the Blood and Descent from Our Father King Henry VIII c. 37. All this and much more did they make the innocent young King to talk and write in defence of their Innovations who had more Interest therein than He. And as for the Catholic People albeit they deny'd not but that he was a true King in his minority of Age yet no man was so foolish as to think notwithstanding all these preachings to the contrary but that it was a different thing for matters of Religion to be altered now in his Name than afterward by Himself when he should come to Age. 38. But among all others none urged this Argument so much nor with such Authority as the King 's eldest Sister the Princess Lady Mary Heir-apparent to the Crown who being a zealous Catholic and yet wishing well also to the Protector did by sundry Letters to be seen in Fox admonish both Him and the rest of the Council That they should look well what they did during the King's minority in altering the Will Laws and Ordinances of his and her Father King Henry for that afterward they were like enough to be called to account about the same when the King her Brother should come to full years Moreover she admonished them That they had no Authority to make such alteration in so great matters as they did but ought rather to conserve things in the state left unto them by King Henry her Father according as by solemn Oath they had sworn unto him before his death that they would do but especially about matters of Religion until the King her Brother came unto lawful Age. 39. By all which is clearly seen how the Catholic Religion remained in England most substantially rooted in King Edward's days and that Heresie entred only from the teeth outward and was maintained by violence of Temporal Authority and according to that was the success For after many toils and turmoils one killing another of those that governed when they thought they had laid a sure Platform to continue the same by excluding the Lady Mary and Lady Elizabeth and thrusting in Jane the Duke of Suffolk's Daughter after King Edward's death and had so plotted and fortified that Design as they thought it sure the only Zeal of the common Catholic People for the recovering the use of Catholic Religion again overthrew all and placed Queen Mary as is notorious to the World. And afterward if we consider the end of most of them which in those days being Counsellors for Ambition or other respects were promoters of Heresie as Dudley Pembroke Winchester
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
in those days should revive and preach again in these days would his Brethren the Protestants in England or out of England receive them think you And if it be certain that they would not how were they true Preachers then and not now or how can these and they be true Brethren of one Faith Religion or Church Doth not every simple Man or Woman see this Folly and absurd Contradiction 29. But to return to the matter in hand about rejecting Parliaments and other public Testimonies we see that John Fox with the same facility both reciteth and rejecteth the Letter of the Archbishop of Canterbury written to the Pope about those Wickliffians of his time twenty years after the former Parliament was held but yet in conformity of that which the said Parliament under King Henry IV. and the other before under King Richard II. did testifie as well of the said Sectaries Hypocrisie and Dissimulation as of their wicked Errors and Heresies All which Fox contemning saith to the contrary That they served faithfully the living Lord within the Ark of his true spiritual and visible Church c. 30. And it is to be noted that scarce ever throughout this whole Volume of Acts and Monuments from Christ downward for the space of 1400 years doth Fox talk of any visible Church on his side but only now when he cometh to these Wickliffians and other like Sectaries And yet to speak warily also he adjoyneth unto it the word spiritual to have some starting-hole to run out when he shall be pressed about the true nature of visible Succession which we mean to do in the next Chapter following But in the mean space it is a matter worth good laughter to hear him say That Papists do brag of their painted Sheath concerning their Churches Antiquity and Succession and that he hath sufficiently proved before by the continual descent of his Church after the Doctrin that now is reformed that it hath stood and been continued from the beginning for so are his words yea and that visibly as now he addeth Whereat I know no man can choose but laugh that hath read this our Treatise wherein we have shewed all the contrary to wit the visible Descent of the Roman Church by orderly Succession from the Apostles time and that John Fox hath not so much as named any different Succession or Descent of his Church distinct from the other until the time of Innocentius III. 1200 years after Christ And what manner of deduction or collection of Heretics and Sectaries he bringeth down from thence and how well they agree and hang together either in Time Place Function or Faith we shall examin a little after 31. But now before we end this Chapter we are to advertise the Reader that besides the Sects before named of the Petrobusians Henricians Waldensians or poor men of Lyons the Albigensians and Wickliffians there was another Sect in England called Lollards more famous than the rest in respect of Lollards Tower some what renowned in London for the Imprisonments of those Sectaries in that place But when and how this Sect of Heretics began is not so clear for that some as Prateolus and others seem to affirm that it took its Origin in England as a Brood of the Wickliffists for that they were more famous there than in other places And therefore he saith Lollardi ex Anglia ex Wickliffistarum Secta originem duxerunt The Lollards had their beginning from England and from the Sect of the Wickliffians And he addeth That it was about the year 1360 which cannot stand for that we have shewed before how Wickliff began to publish his Doctrin after this to wit about the year 1370. Wherefore the Abbot Tritemius a German Chronicler declareth the matter more particularly and truly saying That there was a certain Heretic in Germany called Gualter Lolhard who about the year of Christ 1315 taking certain Doctrin from the Albigenses and Waldenses that went before him and adding as the fashion is of Sectaries divers new Opinions of his own made a particular Sect who were called Lolhards Whereby it appeareth that this Sect began in Germany above fifty years before the Sect of Wickliff in England and hereby ensued that Wickliffians taking afterwards divers Opinions from the said Lolhards were commonly also called Lolhards And John Fox himself reciting the Sentence of Condemnation of Bishop Tresnant of Hereford against one William Swynderby an Apostata Priest for Wickliffian Heresies in the year of Christ 1391 the 24th of June he setteth down these words of the said Bishop We being excited through the Information of many credible and faithful Christians of our Diocese to root out pestiferous Plants as Sheep diseased with an incurable Sickness going about to infect the whole and sound Flock that is to say certain Preachers or more truly execrable Offenders of the new Sect vulgarly called Lolhards c. 32. Lo here Wickliffians at this time for such a one was this Swynderby were commonly called Lolhards twenty years and more after Wickliff had begun his Doctrin So as rather Wickliffians are to be said to have come forth of Lolhards than Lolhards of Wickliffians 33. And albeit these two Sects beginning as you have heard the one in Germany and the other in England with the distance of some fifty years of their Off-spring had many Opinions common to them both especially against the Roman Church against Invocation of Saints Fastings Prayers and the Sacraments of Penance Matrimony Extreme Unction and the like yet had they their peculiar Opinions also whereby they were made a several Sect. As for Example the Lolhards impugned not only the foresaid three Sacraments of Penance Matrimony and Extreme Unction as some Wickliffians did but Baptism and the Eucharist in like manner They held also for their peculiar Opinions as Tritemius saith That Lucifer and his Angels were injuriously thrust out of Heaven by Michael and his Angels and consequently to be restored again at the Day of Judgment and that Michael and his Angels are to be damned for the foresaid Injury and to be delivered over to everlasting Punishment from the Day of Judgment forward That our Lady could not bear Christ and remain a Virgin for that so he should have been an Angel and not a Man. That God having given the Earth to the use of Man according to the saying of the Psalm Terram autem dedit filiis hominum God hath given the Earth to the children of men he doth consequently punish such Wickedness as is done upon Earth but if any thing be done under ground it is not punishable And therefore in Caves and Cellars under ground they were accustomed to exercise all manner of Abomination And of this he relateth a certain Story happened in Germany which was That one Gisla a young woman of their Sect coming to be burned for Heresie she was asked whether she were a Virgin or no whereunto
endured you will easily see the Fruits of that new Gospel 4. For first all begun with manifest perfidiousness against the old King that was dead For whereas he had two things in abomination above the rest First that his Son should have a Protector considering the fatal events thereof in former times for which cause he appointed sixteen Tutors to govern with equal Authority during the Minority of his Son the other that Heresie but especially Zwinglianism should enter into his Realm both these things were determined contrary to the said Kings Will and Ordination within three days after his death and above a dozen before he was buried For that the young Child being Proclaimed King upon the 28. of January and his Father not buried until the 14. of February his Uncle the Earl of Hartford was made Protector both of the King and whole Realm upon the first of the said Month of February following and this by the private Authority of the greater part of the Executors only without expecting any Parliament or consent of the Realm for so great a change and charge as that was 5. And albeit for obtaining the consents of the greater parts of Executors to this mutation great advancements and Dignities were promised and some of them also performed for that the Lord Dudley was made Earl of Warwick the Lord Parre Marquess of Northampton the Lord Chancellor Wriothesley was created Earl of Southampton Sir Thomas Seymor was made Lord Sudley and High Admiral of England and other the like and this within fifteen days after the Protectors Advancement and tho' hope also was given to those that were Catholicly inclined as the most of them were if they had followed their Consciences that no great alteration of Religion should be made for the present yet twenty days had scarce passed after this advancement but that the Protectors Fingers did so eagerly itch to be doing and tampering about Innovation in Religion as upon the 6. of March next following he sent away Commissioners into all parts of the Realm to pull down Images and other Ecclesiastical Ornaments throughout all the Churches of the Realm and to make other Innovations by his Authority which now in all things he would have to be the Kings And for that the Chancellor Wriothesley resisted the same and would have had it stayed until a Parliament might be called his Office was taken from him thereby to terrifie others from speaking in like Cases Bishop Tonstall also was put beside the Council for like offence though he were one of the sixteen Executors appointed by King Henry So as now the Protector would needs have all things absolutely in his own Hand both without Law and before Law yea expresly against the Laws of King Henry yet in force 6. And for that both he and his followers did easily see the affection of the Realm to be wholly against these Mutations as before we have shewed in the end of our former part he devised with the Lord Dudley who soothed him in all at that time the Journey into Scotland of Musselborough Field which all men know under pretence to gain the young Queen by force to Marry with the King. But yet every man of judgment and discourse did easily see that not to be a thing likely to get such a Princess by way of Arms from her Subjects Neither was King Edward of such Age as they needed to have hastened so much to get him a Wife so soon he being but nine years old but that the matter might have been treated peaceably with the Scots to have concurred willingly for their own interest to that conjunction of both Realms by that Marriage according as they had done in King Henry's time And so wrote Bishop Gardener to the Protector presently upon the first Sermon he heard the Bishop of St. Davids in Wales make in London about that matter I mean to exhort the people to the enterprise of Scotland For that now all Preachers were set a work by the said Protector and Earl of Warwick to shew the great Glory and utilities of that Attempt 7. But the true cause of this Enterprise was indeed to have thereby a just pretence and occasion to raise an Army within the Land and to call in Foreign Forces as they did both Germans and Italians under Petro Gamboa that had served King Henry at Bologne and other Leaders who they thought would be always more sure unto them than English Soldiers in occasions of Religion And so it fell out indeed For the very next year after these Foreign Soldiers did stand the Protector in very good stead when divers Shires of the Realm took Arms for defence of their Religion in the third year of King Edward's Reign as after you shall hear 8. This then was the first Summers work after King Edward's Coronation to wit that the Protector made his Voyage towards Scotland having first sent Commissioners and Preachers as you have heard into all Shires to preach against Images Procession Litanies Pilgrimages Mass praying to Saints And this of his own Authority without and against Law for that no Parliament had yet disannulled the Religion left by King Henry Which thing so much grieved the common Catholic people as they began to exclaim every where against the said Commissioners and one of them called Body was slain in Cornwall for which divers Men were Executed in sundry places of that Shire and a Priest sent up to be Hang'd Drawn and Quarter'd in Smithfield for the terror of others for that he was said by some to have been Accessary to the said Body's death 9. And this was the beginning of planting new Religion in England by Authority of the Protector under a Child-King which Protector notwithstanding for that he mistrusted his home-Doctors as well as his home-Souldiers to be sufficient for so great a Work as the planting of a new Religion he sent over into Germany for divers strange Sectaries of what Religion soever so they were not Catholic But especially he desir'd to have Apostate-Friers that had ty'd themselves to Sisters assuring himself that they would be most pliable to his purpose And so there came into England Martin Bucer a Dominican Frier who unto that day had been an earnest Lutheran and Peter Martyr a Canon-Regular that inclin'd to Zuinglianism but yet came with great indifferency to preach and teach what he should be appointed Bernardinus Ochinus was the third who had been a Franciscan Frier and by taking a Woman had lost all Religion writing a Book de Polygamia for having many Wives at once and died after a Jew 10. These three were distributed into three principal Fountains of the Land London Oxford and Cambridge and with these joyned other of the same Coat and Profession as Coverdale an Augustine Frier Bale a Carmelite and other-like English-men as before we have shewed All which beginning to preach in divers parts of the Land filled mens heads with Novelties and
that time they have taught 21. These were the two things of most moment determined about Religion in this first Parliament Two other things were attempted by the Gospellers with most earnest endeavor but they could not be obtained The first was to have a Book of Common Prayer pass which they had composed in hast out of the Mass-Book for altering the Service and Mass into English or rather for abolishing of the Mass and bringing in the new Communion in place thereof And this Book was composed by certain appointed by the Protector and Cranmer But when it came to the Parliament to pass it was misliked and contradicted not only by Catholics but by many Protestants also Especially those that were the most forward as Hooper Rogers and some other Who according to Fox were Puritans in those days and would neither take the Oath of Supremacy to the young King as we shall shew more largely when we come to treat of them severally in the next Part of this Treatise nor yet wear Typpet Cap or Surpless And misliked moreover the whole Government Ecclesiastical in that time neither agreed with the Opinions of Doctrin set down by that Book And so it was rejected with no small grief both of the Duke Protector and Archbishop Cranmer 22. The other Point proposed and rejected also was about allowance of Priests and Friers Marriages and Legitimation of their Children Wherein great force was made by them that had taken Women first and sought approbation afterwards but could not get it for the present Though in the next Parliament about a year after they obtained a certain mitigation therein as you shall hear 23. Now then this Parliament being thus past and ended upon the 20 day of December and the Protector much grieved that no more could be obtained therein to the favor of the new Gospellers he thought good for the time to come to use his Kingly Authority under the Name of the young Child for the altering of divers Points in Religion using Cranmer and some other also of the Council for his Instruments And first they began with Bishop Bonner as may appear by a Letter from the said Bonner written to Bishop Gardiner of Winchester the 28. of January 1548. wherein he writeth thus My very good Lord these be to advertise your Lordship that my Lord of Canterbury 's Grace this present 28. of January sent me his Letters Missive containing this in effect That my Lord Protector 's Grace with Advice of other the King's Majesties most Honorable Council for certain Considerations them moving are fully resolved that no Candles shall be born upon Candlemas-day nor from henceforth Ashes nor Palms used any longer Requiring me to cause Admonition thereof to be given unto your Lordship and other Bishops with celerity c. Thus much there 24. And after this again upon the 11. of the next Month of February the said Protector with some others of the Council at his appointment wrote to Cranmer and by him to all Bishops of the Realm Commanding them to pull down all Images in these words amongst others We have thought good saith he to signifie unto You that His Highness pleasure with the Advice and Consent of Vs the Lord Protector and the rest of the Council is that immediately upon the sight hereof with as convenient diligence as You may You give order that all Images remaining in any Church or Chappel c. Be removed and taken away And in the Execution hereof we require both You and the rest of the Bishops to use such foresight as the same may be quietly done with as good satisfaction of the People as may be c. From Somerset Place the 11. of February 1548. Your loving Friends Edward Somerset Henry Arundell Anthony Wingfield John Russell Thomas Seymer William Paget 25. And now Candles Ashes and Images being gone as you see there followed in the next Month after to wit of March that the Protector desiring still to go forward with his designment of Alteration sent abroad a Proclamation in the Kings Name with a certain Communion Book in English to be used for Administration of Sacraments instead of the Mass Book but whether it was the very same that was rejected a little before in the Parliament or another patched up afterward or the same mended or altered is not so clear But great care there was had by the Protector and his Adherents that this Book should be admitted and put in practice presently even before it was allowed in Parliament To which effect Fox setteth down a large Letter of the Council to all the Bishops Exhorting and Commanding them in the King's Name to admit and put in Practice this Book We have thought good say they to pray and require your Lordships and nevertheless in the King's Majesty Our most Dread Lord's Name to Command You to have a diligent earnest and careful respect to cause these Books to be delivered to every Parson Vicar and Curate within your Diocese with such diligence as they may have sufficient time well to instruct and advise themselves for the distribution of the most holy Communion according to the Order of this Book before this Easter time c. Praying you to consider that this Order is set forth to the intent there should be in all parts of the Realm one Vniform manner quietly used To the Execution whereof we do eftsoons require you to have a diligent respect as you tender the King's Majesties pleasure and will answer to the contrary c. From Westminster the 13 of March 1548. 26. By all which and by much more that might be alleged it is evident that all that was hitherto done against Catholic Religion for these first two years until the second Parliament was done by private Authority of the Protector and his Adherents before Law and against Law. And now what a Babylonical Confusion ensued in England upon these Innovations in all Churches Parishes and Bishopricks commonly is wonderful to recount For some Priests said the Latin Mass some the English Communion some both some neither some said half of the one and half of the other And this was very ordinary to wit to say the Introitus and Confiteor in English and then the Collects and some other parts in Latin. And after that again the Epistles and Gospels in English and then the Canon of the Mass in Latin and lastly the Benediction and last Gospel in English And this mingle mangle did every man make at his pleasure as he thought it would be most grateful to the people 27. But that which was of more importance and impiety some did Consecrate Bread and Wine others did not but would tell the people before-hand plainly they would not consecrate but restore them their Bread and Wine back again as they received it from them Only adding to it the Church Benediction And those that did Consecrate did Consecrate in divers forms some
aloud some in secret some in one form of words and others in an other And after Consecration some did hold up the Host to be Adored after the old fashion and some did not And of those that were present some did kneel down and Adore others did shut their Eyes others turned their Faces aside others ran out of the Church Blaspheming and crying Idolatry 28. And as this Confusion was in Spiritual Matters during these two first years of King Edward's Reign so no less was it in Temporal Affairs especially in tne City of London where a great Mortality and Pestilence was among the People as Stow saith And no less amazement to see three chief Bishops sent to Prison Gardiner of Winchester Bonner of London and Tonstall of Duresme But the greatest banding was betwixt the Protector and his Brother the Admiral and between their Wives Queen Katherine Parre and the Duches of Somerset In which Contention divers Chief Ministers and Apostate Friers were sticklers but especially Hugh Latymer that inveighed in his Sermons against the Admiral in favor of the Protector On the other side Frier Bale was wholly addicted to Queen Catherine and her praises having Printed and set her forth in those very days for a famous Writer and one of the Miracles of Womankind in his Book De scriptoribus Britannicis For so he saith Ingenii viribus literarum peritia verborum elegantia animi generositate foemine as dotes exuperat c. She doth exceed the Gifts of Womankind in the force of her Wit in the skill of her Learning in the elegancy of her Words and generosity of Mind And again Magnarum virtutum ac unicum hoc saeculo pietatis exemplar c. She is the only Example of great Virtues and Piety in this our Age. With which excessive praises the Duches of Somerset that thought her self as Wise and Learned as the other was so offended that Frier Bale could get no Preferment while her Husband was in Authority 29. But now came on the second Parliament which was upon the 4. day of November 1548. and second year of King Edward's Reign The Protector and his Gospellers had made all the preparation possible to get Voice therein for Establishing of that which they desired in Religion As it is no marvel if it were not hard to do seeing the chief Bishops were now restrained terrified or put in Prison some other of the Laity also disgraced as the Earl of Southampton Arundell and others The Lord Protector and Dudley Armed with the remainder of their Forces made for Scotland And the displeasure of the said Protector being held now for so dreadful a matter to any that resisted his Designs as it was expected daily that his own Brother the Admiral should be made away by him upon like displeasure 30. But to speak of this Parliament begun now as we have said two things as you remember were excluded in the last Parliament that could not pass though never so much desired and urged by the Protector and his Friends To wit the new Communion Book and the allowance of Priests and Friers Marriages but now both of them passed albeit the second with a greater limitation as you may see for the Title of the Statute is only this An Act to take away all Positive Laws of Man made against the Marriage of Priests Whereby you see that the Parliament being importuned by Priests and Friers that had gotten them Women to have them allowed by Parliament they only obtained to be free from Temporal Punishment appointed for the same leaving them to God for the rest whether after their Vows made of Chastity they were bound to observe the same or no. Nay in the very Act it self they do highly commend Chastity in Priests saying That it were not only better for Priests and Ministers of the Church to live Chast sole and separate from the company of Women c. But that it were most to be wished that they would willingly and of themselves endeavor to keep a perpetual Chastity and Abstinence from the use of Women Yet forasmuch as the contrary hath been seen c. Be it Enacted that all Laws Positive Canons or Constitutions heretofore made by Authority of Man only which doth Prohibit or forbid Marriage to any Ecclesiastical Person c. Shall be utterly void and of none effect together with the Pains Penalties Crimes Actions thereunto Annexed c. 31. Thus goeth the Statute Wherein you see there is nothing but Impunity given to Incontinent Priests and Friers to use Women without fear of Punishment in this World. And thereby you may consider that the first and chief endeavors of these new Gospellers tended principally to break down Hedges and to dissolve Catholic Discipline and to take away Punishments appointed as well to Heretics and Heresie in general as by the former Parliament you have seen as also to loose and Incontinent Clergy-men for their dissolute life And thus much of the first Point Let us come to the second about the new Communion Book 32. This Book though it were made new again by great diligence both of the Composers which the Protector and his Followers had chosen for that purpose as also by the view of Cranmer Ridley and others of chief Authority in the Clergy yet had it marvellous difficulty to pass as may appear by very Act of Parliament it self For that it was not only contradicted by Catholics but also by many Protestants themselves Misliking not only the Rites and Ceremonies therein appointed but the very Articles of Doctrin also And in this were most vehement the foresaid Faction of Hooper Rogers Latymer and some others being at that time Puritans as before we have noted 33. But the chiefest and hottest Contention of all whereof the principal Point of their new Religion seemed to depend was whether they should be Lutherans or Zwinglians concerning the blessed Sacrament Seeing they longer well could not dissemble the same as they had done in the former Parliament though otherwise as I have said it was somewhat hard to determin For that to the Lutherans enclined not only Cranmer Ridley and other in Ecclesiastical Authority that had lived and born Rule under King Henry VIII before But many of the Noble Men also and Counsellors that were half Catholics and half Protestants Protestants for liberty of eating of Flesh on forbidden days Possessing Church-Livings disobligation of Confession and Restitution and other such Motives But yet for other matters were rather Catholic in judgment and with these concurred such as were come out of Saxony and had Studied under Luther as Bucer Bale Coverdale and others All which seemed to stand for the real Presence at that time But against these were the Sacramentaries whose Profession being of the fresher Frame more pleased the Protector and some other itching Ears and thereby did overbear the other side at length by the number of some few Voices in Parliament but yet
they cast him into the Tower deprived him of his Protectorship and had cut off his Head also at that time had not the Dutchess of Somerset prudently pacified the Earl of Warwick by presenting a rich Casket of Jewels unto the Countess his Wife whereunto my Author was pâ—ivy and moreover she offered a new Complot of Affinity between the said Earl and Duke which afterward was effectuated to wit the Marriage between the Son of the Earl and Daughter of the Duke All which together with a most humble lowly and base Submission made by the said Protector which is extant in our Chronicles moved the Earl to pardon him for the present and to restore him to a kind of Liberty at his own House and after that again to the Council and King's presence for of all he was deprived but never to the Protectorship Nay soon after he cast him into Prison again and cut off his Head as all men know and had thereunto the help of many chief Gospellers who not long after this laid other Complots conform to the turbulent humor and fruits of this Gospel and made other new Alliances between the House of Suffolk that was most forward of all others in Gospelling and the said Earl of Warwick now Duke of Northumberland which Alliances are supposed to have shortned the young unfortunate King's Life and known to have meant the Subversion of the whole Course of the Royal Line and Succession appointed by King Henry VIII cutting off his two Daughters Mary and Elizabeth that remained after King Edward if God had not strangely defended them by cutting off these Evangelical Contrivances 43. Wherefore to be no longer in this matter which is clear enough of it self we do see how the first public Introduction of Protestant Religion that ever was admitted in England from Christ to that time came in both under King Henry and much more under King Edward his Son to wit how and upon what occasions by whom and what men the same was both preached and favored and what effects by what means and in what form and fashion it was performed for as for the occasions they have been declared before But under King Edward it is evident that they were the Childhood and Infancy of a tender young Prince together with the Ambition Covetousness Pride and desire of sole Command in his Uncle the Protector which motives made him break the Will and Testament Laws and Ordinances of his old Dread Lord King Henry before almost his Blood was cold after his death and the like Inductions of Promotions drew after him others who seconded his Actions as long as they were profitable unto them 44. As for the men that first and principally broached these Doctrins they were for the most part married Friers and Apostate Priests that living in Concupiscence of Women and other Sensuality desired to maintain and continue the same by the Liberty of this new Gospel The Promoters and Favorers of these Men were such especially of the Laity and Clergy as had more Interest by the Change for their own Promotion and Advancement than Conscience or persuasion of Judgment for the Truth of their Religion as would appear if we should name them one by one that then were of the Council and chief Authority The Effects and spiritual Fruits of this first Change were as you have seen and heard the most notorious Vices of Ambition Dissimulation Hatred Deceit Tyranny and Subversion one of another together with Division Dissention Garboils and Desolation of the Realm yea plain Atheism Irreligion and contempt of all Religion that ever was known to have risen up in any Kingdom of the World within the compass of so few years And that which is most remarkable there followed presently the Overthrow of all the principal Actors and Authors of these Innovations by God's own wonderful hand and this more in these six years than in sixty or six score or perhaps six hundred hath been seen to have fallen out in England in other times And no doubt but it is of singular consideration that whereas true Christian Religion but especially any Change or Reformation to the better part is admitted there presently do ensue by usual consequence great effects of Piety Devotion Charity and vertuous Life if the Reformation be sincere come from God indeed here on the contrary side the Providence of God did shew a notorious document to the whole World of the falshood and wickedness of this new Gospel in that the first professors and promoters thereof in our Land fell to more open wickedness in these Five years than in so many Fifties before as hath been said 45. And the chief Captain and Ringleader of all this Dance of Innovations after the Protector himself to wit the Duke of Northumberland coming soon after to Calamity fell into the accompt and reckoning of this matter and made a long vehement declaration thereof in the Chappel of the Tower before divers of the Council the day before he was put to death to wit upon the 21. of August 1553 shewing that he had found true by good experience that this new Gospel which he had followed hitherto tended to nothing but to Atheism in Religion dissolution of Life and perturbation of the Common-wealth which he repeated again at his Death and the same was presently put in Print and so it remained Tho' Holinshed Hooker and Harrison like false Companions as they be do leave it out wholly of their large Chronicle telling only that he and the Duke of Somerset were buried one by the other in the Tower. But Stow proceedeth more handsomly for tho' he omit the larger rehearsal of the matter and do speak of other things less odious yet doth he so set down the thing as the truth may easily be seen thereby which the other Companions do hold from us of purpose for thus he writeth 46. The rest of the Duke's Speech almost in every Point was as he had said in the Chappel of the Tower saving that when he had made Confession of his Belief Stow dare not tell what Belief for that it was wholly Catholic with many vehement Protestations against the Heresies of that time he had these words Here I do protest unto you good People most earnestly even from the bottom of my Heart that this which I have spoken is of my self not being required nor moved thereunto by any man for any flattery or hope of Life I take witness of my Lord of Worcester here my old Friend and Ghostly Father that he found me in this mind and opinion when he came to me But I have declared this only upon my own mind and affection and for the zeal and love that I bear to my natural Country And I could good People rehearse much more even by experience that I have of this Evil that is happened to this Realm by thâ—se occasions But now you know I have another thing to do whereunto I
from p. 887 to 912. and again from p. 949 to 957. That K. Henry after his breach with Rome was still an enemy to Protestants Religion * Cap. 12. See Stat. 31 H. 8. cap. 14. Statutes in Religion made by K. Henry against Protestants Stat. an 32 H. 8. c. 26. The very Gospel against our new Gospellers by K. Henry's judgment K. Henry forbiddeth the Protestant Translation of the Scriptures Stat. an Reg. H. 8.34 35 c. 1. The very true and perfect exposition of Scriptures prescribed by K. Henry against the Protestants Will. Tyndall's Translation of the Scriptures condemned together with the Protestants Books Fox p. 981. The solemn Judgment Condemnatian of Lambert by the King. Anno 32. H. 8. Fox p. 1026. col 1. n. 78. Fox and King Henry fallen out Fox p. 1086. The Protestation of Cromwell at his death that he was a Catholic John Fox is sore pressed about the L. Cromwell Fox p. 1084. Tyndall's judgment testimony of the first motives towards Protestancy in K. Henry Fox p. 977. Hall. in chron an Reg. H. 8.28 fol. 228. The first Book of alteration of Religion in England devised by King Henry A certain Conference between a Courtier a Lady about devising Novelties in Religion Cocl in vit Luther Sur. ann Dom. 1516 1517. The Reply of the Lady with the Courtier 's Answer * Of these Hollanders see Holinshead an 27 H. 8. mensè Maii 1535. * See Holinsh and Stow of this Polling an 1535. The growing and going forward of the new Gospel under King Henry Fox p. 1036. Fox ib. See before cap. 7. Fox p. 991. col 2. n. 30. King Henry's beginning of alteration af-the death of Q. Anne Bullen The chiefest credit of Cromwell when new Gospellers were most punished by King Henry Hol. an 1540. pag. 950. The first point of spiritual misery of the Gospellers Church under King Henry Confusion Luth. in parva Confess de coena Domini Melancthon lib. de suo Judicio ad Elect. Rhen. an Dom. 1560. Freder Staph. l. de Concord Luth. Lyndan in dubitant Praet initio lib. de vit sectis haeret The different Classes and sorts of Sectaries sprung from Luther since the year 1517. How John Fox coupleth all Sectaries in his Church The second spiritual misery of J. Fox's Church contradiction among themselves in their Belief See part 3. of Bilney die 10. Martii an 1531. Tho. Bilney Jo. Frith Will. Tyndall * Part 3. die 2 Jan. die 6 Octob. Frier Barns Gerrard Jerom Lambert Ridley Hooper Rogers Latymer Andrew Hewit * Part 1. c. 12. Peter German * See his day part 3. 13 Octob. Colyns and Coubridge made Martyrs Fox p. 1033. Fox's Confessors under King Henry Erasmus Roterodamus * die 26 Decemb Erasm l. 16. ep 11. Picus Mirandula Bucer Melancthon Friar Bucer's Answer to the Duke of Northumberland Of King Edward VI. Two fond Pageants of King Henry and K. Edward Other ridiculous Paintings of Fox What the Roman Ship carried away and what the Protestants Ship brought into England A Picture of the Protestants Agreement Promotions made by the Protector in the beginning of King Edward's days Holinshead Stow and others an Dom. 1547. The Journey into Scotland why it was devised in King Edward's time The rushing in of Apostates into England Bernard Ochinus Vid. Sander l. de visib Monarch p. 627. The causes of jars between the new Protestant Preachers Stow. Anno 1539. Statut. Anno Domini 1547. Edw. 6. An. 1. Liberty and Impunity granted to all Heretics Joan Knell condemned and burned by Cranmer Sto. in Chron. An. 1549. Sir Francis Inglefield Fox pag. 1180. col 2. n. 40. Fox his impertinent Brag of impunity under King Edward The suffering of Catholics under King Edward Fox pag. 1180. n. 14. The 2d Point handled in the first Parliament about the Blessed Sacrament Stat. an 1. Ed. 6. cap. 1. The Statute about the B. Sacrament Mat. 26. Luc. 22. 1 Cor. 11. Deceitful dealing in this Statute The first Communion Book in English rejected The allowance of Priests and Friers Marriages rejected in this Parliament The resolute proceeding of the Lord Protector Fox p. 1183. Candles Ashes Palms forbidden by the Protector Fox ib. Col. 2. Images taken away by the Protector 's Letter before the Parliament A new Communion Book thrust upon Catholics by the Protector 's only Authority Fox p. 1184. Col. 1. The Confusion that insued in England upon the first Innovation The troubles and garboils in Temporal Affairs ensuing upon Ecclesiastical Confusion Bal. de script Britan. fol. 238. The second Parliament of King Edward An. 1548. 4. Novemb. Statut. Anno 2. Edw. 6. cap. 21. Anno Domini 1548. The Statute of Impunity for Priests and Friers to Marry The second Contention about their new Communion Book The Zwinglian Faction did over-bear the Lutheran in King Edwards days Two men cast into Prison by Cranmer for speaking against the Sacrament of the Altar Fox p. 1180. 1181. The perpl ex ty of Peter Martyr in Oxford about expounding Hoc est Corpus meum Dissembling and tergiversation of Peter Martyr Stat. an 2 Ed. 6 cap. 1. The new Communion-Book made upon the frailty and weakness of Subjects The judgment and speeches of the purer sort of Protestants against the foresaid Communion-Book Fox p. 1355. Catholics excepted from pardon in the Statute The apprehension and condemnation and death of the Lord Thomas Seymor by his Brother and other new Gospellers Stat. an 2 Ed. 6. cap. 18. Anno Dom. 1548. The Revel that ensued presently upon this Parliament of 4th of Novemb. 1548. Holinsh Stow. Anno Dom. 1549. The Protector cast into the Tower Octob. 4. an 1549. Stow an 3 6. 1555 The conclusion concerning the occasions means events and fruits of the new Gospel A consideration of much importance Holinsh An. Dom. 1553. pag. 1089. Stow in Chron. An. 1553. The Duke of Northumberland's Confession of his Faith at his Death Fox pag. 120. The form and fashion of Fox's new Church and Religion Pag. 8. The sleights and shifts of John Fox in his Writings A Comparison expressing the different dealing of Catholics and Protestants about seeking the true Church and Religion Three differences 1. The different estimation of the Church and lineal descent thereof between Catholics and Protestants Aug. l. 1. cont Crescon c. 33. Lactant. lib. 4. divin Instit cap. ult Lactant. ibid. All Heretics do challenge to be the true Church Cyp. l. de simpl Praelat Aug. Ep. 204. ad Donatum Presbyt Donatist No man can be saved out of the true Church Cypr. Tract de unit Ecclesiae How much it importeth each man to consider whether he be in the true Ch. or not The benefits by being in the Church Marc. ultim Mat. 18. Joan. 20. a The contemptibility of the Protestants Church even among themselves b See Luth ep ad Alb. March. Prusiae ep ad Jacob. Brem Aurif tit haer West ph l. cont Calvin Stanch l. de Trin. Mediat Heshus in defens con Calvinum Calv. admonit contra West ph Kemnit ep ad Elector Brandiburg Confess Tigur tract 3. c. c See also the two English Books the one called Dangerous Positions the other A Survey of Disciplinary Doctrin c. August cont ep fund c. 5. Lactan. l. 4. c. ult What Church S. Cyprian and S. Augustin do call Catholic Aug. l. 3. contra Gaudent Donat. cap. 1. Cypr. l. de unit Eccl. Fox's Protest pag. 8. The baseness and obscurity of the Protestant Church by their own confession Fox in Protest ibid. See S. August of this very Point Tract 1. in ep Joan. lib. contra ep Petil. c. 14. in Psal 30. conc 2. alibi Chrysost Hom. 4. de verbis Isaiae vidit Dominum c. Fox ibid. Fox in the difference c. betwixt the old Roman Church and the new pag. 26. Acts and Monuments pag. 1560. Fox p. 1561. col 2. n. 74. August contr ep Fundam cap. 5. What John Fox taketh from his Church The Protestants believe the Devil as much as their own Church The second principal point wherein Catholics and Protestants do differ Cypr. l. 4. ep 2. Epiph. in haer Cathar Aug. l. de haer c. 69. 88. l. 3. contr Par. men c. 2. The Conference at Carthage between Catholics and Donatists Aug. in Breviculo Collat. 3. cap. 3. The first point discussed between S. Augustin and the Donatists about the Name Catholic The second point between the Doatists and Catholics August Coll. 3. cap. 8. The third point discussed between the Catholics and Donatists at Carthage Câ—llat 3. cap. 8. A contention about the Parables of Christ concerning the Church Matt. 13. Matt. 3. Luc. 3. Marc. 3. 13. Mat. 29. Collat. 3. c. 9.10 11. The third principal difference about the proprieties marks of the true Church A Comparison of different giving of notes to find a thing by Proprieties and Marks the true Church given by Catholics Luth. lib. de conc parte ult The marks of the Church fondly set down by Heretics Magdeb. cent 1. lib. 2. c. 4. Calv. l. 4. Instit cap. 1. Protestant Ministers do flie publick Conference as the Donatists did Aug. in Brevit Praefat. ad coll 1. diti Coll. 1. cap. 8. The tergiversation of the Donatists to flie publick Trial. Coll. 1. c. 11.12 13 14. How English Ministers have fled publick Conference hitherto Coll. 3. c. 25.