The
First
PART
of
this
Present
TREATISE
CONCERNING
Three
Conversions
OF
ENGLAND
TO
THE
Christian
,
Catholic
,
Roman
Religion
.
The
ARGUMENT
.
THe
purpose
of
this
first
Part
(
gentle
Reader
)
is
,
to
declare
by
evident
demonstration
,
both
of
Histories
,
Reasons
,
Antiquities
,
and
Succession
of
Times
,
and
by
confession
and
other
testimonies
of
the
Adversaries
themselves
,
That
this
our
Isle
of
England
,
and
People
thereof
,
the
Britans
,
Saxons
,
and
English
,
have
at
three
several
times
received
Christian
Faith
from
Rome
,
and
by
Romish
Preachers
.
First
,
under
the
Apostles
,
in
the
first
Age
after
Christ
;
And
then
under
Pope
Eleutherius
,
in
the
second
Age
;
And
thirdly
,
under
Pope
Gregory
,
in
the
beginning
of
the
sixth
Age
:
And
that
this
Faith
and
Religion
was
no
other
than
the
Roman
Catholic
Faith
,
generally
received
over
all
Christendom
in
those
days
;
And
that
it
was
One
,
and
the
Self-same
Faith
,
at
all
these
three
times
;
and
that
the
same
was
continued
and
professed
afterward
in
England
publicly
for
almost
1400
years
together
,
to
wit
,
from
the
Apostles
days
,
unto
the
Reign
of
King
Henry
VIII
.
under
divers
Nations
,
States
,
Governments
,
and
variety
of
Times
,
by
Britans
,
Saxons
,
Danes
,
Normans
,
and
English
;
and
that
the
self-same
Faith
continueth
at
this
day
in
the
Church
of
Rome
,
and
Christian
Catholic
World
abroad
,
without
change
or
alteration
of
any
one
substantial
Article
,
or
Point
of
Belief
;
and
that
all
Cavils
and
Calumniations
of
Heretics
and
Sectaries
in
this
behalf
are
vain
and
foolish
,
and
most
manifestly
here
confuted
.
And
finally
,
a
most
clear
;
easie
,
evident
,
and
infallible
deduction
,
visible
to
the
Eye
and
Vnderstanding
of
every
mean
intelligent
Reader
,
is
set
down
,
and
brought
from
hand
to
hand
,
without
interruption
,
from
the
first
Conversions
of
our
Realm
unto
this
day
;
and
this
so
perspicuously
,
as
no
man
,
that
will
not
wilfully
shut
his
eyes
,
but
can
see
and
behold
the
same
,
as
by
the
Chapters
following
(
God
willing
)
more
particularly
shall
appear
.
CHAP.
I.
Whether
England
and
English-men
have
particular
Obligations
to
the
See
of
Rome
,
above
other
Nations
?
And
of
the
first
Conversion
of
Britans
to
Christian
Religion
in
the
time
of
the
Apostles
.
AFTER
a
certain
Narration
made
by
me
in
my
Answer
to
Sir
Francis
Hastings
,
Taken
out
of
the
fourth
chapter
of
the
seventh
Encounter
.
about
the
seventh
Encounter
between
him
and
N.
D.
wherein
I
declared
what
Reverend
Respect
other
Nations
and
Kingdoms
of
the
Christian
World
have
ever
born
to
the
See
Apostolic
,
and
Bishop
thereof
,
until
this
miserable
Age
of
Heretical
Spirits
,
who
ridiculously
do
hold
the
same
to
be
Antichrist
:
I
do
infer
the
conclusion
and
comparison
following
,
about
the
particular
Obligation
of
English-men
towards
the
same
See
and
Bishop
,
above
many
other
Kingdoms
,
saying
in
my
Ward-word
thus
:
Ward
.
pa.
103.
2.
And
if
all
Christian
Nations
have
,
and
ought
to
bear
,
such
Reverence
and
Respect
to
the
See
of
Rome
;
The
particular
obligation
of
English-men
towards
the
Bish.
of
Rome
.
then
much
more
out
little
Island
of
England
,
(
as
this
man
calleth
it
)
for
that
it
hath
received
more
singular
benefits
from
thence
,
than
any
one
Nation
in
the
World
besides
,
having
been
twice
converted
from
Paganism
to
Christian
Religion
,
by
the
especial
Diligence
,
Labor
,
and
Industry
of
the
same
See.
Once
,
in
the
time
of
the
Britans
,
about
180
years
after
Christ
,
at
what
time
Eleutherius
,
that
holy
Pope
and
Martyr
,
converted
King
Lucius
and
his
Subjects
,
by
the
Preaching
of
St.
Damianus
and
his
Fellows
,
Bed.
lib.
1.
hist.
Ang.
cap.
17
,
18.
&c.
Guil.
Malmesbur
.
lib.
1.
hist.
Ang.
&
Pont.
Ang.
lib.
1.
cap.
1.
sent
from
Rome
to
that
effect
;
And
the
second
time
,
400
years
after
that
again
,
when
our
Predecessors
the
English
Saxons
were
converted
by
St.
Augustin
and
his
Fellow-Preachers
,
sent
by
St.
Gregory
the
Great
,
then
Bishop
of
Rome
,
to
the
same
end
.
And
if
it
be
most
certain
,
and
cannot
be
denied
,
that
these
two
so
great
and
universal
benefits
rightly
considered
are
the
highest
under
Heaven
that
our
Land
could
receive
from
any
mortal
then
,
and
that
the
Obligation
of
this
double
Spiritual
Birth
of
ours
is
so
much
greater
than
the
Bond
we
owe
to
our
carnal
Parents
,
by
how
much
more
weighty
and
important
is
our
Eternal
Salvation
than
our
Temporal
Life
and
Generation
:
let
all
men
consider
the
barbarous
ingratitude
of
this
man
,
that
barketh
with
such
spite
against
the
See
of
Rome
,
the
Mother
of
our
Christianity
,
and
against
her
Bishops
,
the
Workers
of
so
high
a
Blessing
to
us
.
And
with
this
consideration
I
leave
the
modest
and
discreet
Readers
to
judge
of
the
matter
,
as
Reason
and
Religion
shall
induce
them
,
and
not
as
the
rage
of
this
and
other
such
raving
people
would
incite
them
.
3.
Thus
I
wrote
then
,
and
to
this
declaration
and
conclusion
of
mine
,
our
Knight
taketh
upon
him
now
to
answer
in
these
words
:
Whereas
this
Roman
Advocate
saith
,
Wast
.
pag.
192.
An
impertinent
and
cavilling
Answer
of
the
Knight
.
That
this
Land
ought
to
bear
more
reverence
to
the
See
of
Rome
than
other
Nations
,
for
that
it
hath
received
more
singular
benefits
from
thence
,
namely
,
that
it
was
converted
from
Paganism
to
Christian
Religion
by
the
special
Diligence
,
Labor
,
and
Industry
of
the
same
See
;
I
answer
,
First
,
That
it
is
apparent
by
sundry
Testimonies
,
that
this
Land
was
converted
to
the
Faith
long
before
that
time
by
you
specified
,
and
not
by
the
Bishop
of
Rome
.
Gildas
testifieth
that
Britanny
received
the
Gospel
in
the
time
of
Tiberius
the
Emperor
,
and
that
Joseph
of
Arimathea
was
sent
by
Philip
the
Apostle
from
France
hither
,
where
he
remained
till
his
death
.
And
Bede
(
our
Country
man
likewise
)
doth
testifie
,
That
in
his
time
this
Land
kept
Easter
after
the
manner
of
the
East
Church
;
by
which
my
be
gathered
,
that
the
first
Preachers
came
hither
from
the
East
parts
of
the
World
,
and
not
from
Rome
.
More
proofs
might
be
set
down
,
but
I
spare
them
.
4.
Mark
(
good
Reader
)
what
manner
of
Answer
this
is
to
my
former
Speech
.
and
how
directly
these
people
do
go
to
the
matter
.
I
said
before
,
That
the
Isle
of
England
,
wherein
so
many
at
this
day
do
rail
against
Rome
,
hath
more
obligation
of
Love
towards
the
same
for
benefits
received
,
than
divers
other
Countries
;
for
that
the
people
of
this
Island
have
been
twice
converted
by
men
sent
from
thence
;
once
,
under
Pope
Eleutherius
,
almost
200
years
after
Christ
,
and
again
under
Pope
Gregory
the
Great
,
about
the
year
of
our
Lord
600.
Now
to
this
the
Kt.
thinketh
to
have
answered
well
,
by
affirming
two
or
three
things
;
First
out
of
Gildas
,
That
Britanny
received
the
Gospel
in
the
time
of
Tiberius
the
Emperor
,
before
any
or
these
two
Conversions
named
by
me
:
Which
how
likely
it
is
,
(
Tiberius
living
but
five
years
after
Christ's
Ascension
)
shall
after
be
examined
.
Secondly
,
That
Joseph
of
Arimathea
was
sent
by
Philip
the
Apostle
out
of
France
into
Britanny
,
which
yet
the
true
Gildas
hath
not
:
But
by
these
two
Examples
the
Knight
would
shew
,
That
in
Britanny
the
Faith
of
Christ
was
not
first
of
all
planted
from
Rome
,
nor
by
the
Popes
thereof
,
or
by
their
industry
.
And
to
the
same
effect
he
allegeth
out
of
Bede
,
the
used
of
observing
Easter
after
the
manner
of
the
East
Church
remaining
amongst
the
Britans
in
his
time
;
whereof
he
inferreth
,
as
you
see
,
That
it
is
most
like
that
our
first
Preachers
were
from
the
East
,
and
not
from
the
West
Church
.
5.
But
suppose
all
these
things
were
true
;
do
they
overthrow
that
which
I
said
before
in
my
Ward-word
,
that
the
Britans
were
converted
under
Pope
Eleutherius
,
or
the
Saxons
under
Pope
Gregory
,
and
by
several
Preachers
sent
from
Rome
by
them
?
How
impertinent
the
Answer
of
the
Knight
is
.
They
prove
only
that
before
these
two
public
Conversions
,
which
we
owe
to
the
Church
and
Popes
of
Rome
,
there
might
be
some
sparkles
of
Christian
Faith
also
in
Britanny
by
other
means
;
which
I
never
deny'd
,
but
only
said
that
I
would
have
English-men
grateful
to
Rome
for
these
two
;
which
Conversions
no
man
can
deny
,
without
apparent
impudence
,
as
after
more
amply
shall
be
shewed
,
where
also
these
Examples
alleged
out
of
Gildas
and
St.
Bede
shall
be
examined
,
how
far
they
are
true
,
or
do
make
for
the
purpose
here
in
hand
.
6.
So
that
this
first
part
of
Sir
Francis's
Answer
being
nothing
to
the
purpose
,
as
you
see
,
tho'
all
were
granted
,
which
he
allegeth
;
Let
us
hear
his
second
part
.
Secondly
,
(
saith
he
)
tho'
it
be
granted
that
Eleutherius
sending
hither
Preachers
from
Rome
in
King
Lucius
his
time
,
did
frist
convert
this
Land
to
the
Christian
Faith
,
[
](A56472-e13320-b)*
*
I
say
.
I
say
that
there
is
not
now
the
same
Faith
in
Rome
that
was
then
:
There
were
then
no
Masses
said
,
no
setting
up
of
Images
in
Churches
,
&c.
Here
now
,
if
we
will
take
Sir
Francis's
word
,
we
have
a
sure
warrant
by
his
[
I
say
]
that
the
Faith
in
Rome
is
not
the
same
now
,
that
it
was
in
Pope
Eleutherius
his
time
;
and
that
in
particular
,
there
were
neither
Masses
then
,
nor
Images
.
Wherein
you
may
note
,
first
,
that
cunningly
he
holdeth
his
peace
of
the
Conversion
of
English-men
under
St.
Gregory
,
(
which
most
concerneth
us
that
be
of
this
Nation
)
for
that
he
dareth
not
deny
that
both
Mass
and
Images
were
in
use
in
his
time
in
the
Roman
Church
and
Faith
;
and
so
brought
into
England
by
St.
Augustin
that
converted
us
:
Bed.
lib.
1.
hist.
Ang.
c.
34.
which
is
evident
in
St.
Bede
in
every
place
of
his
Story
,
and
particularly
where
he
relateth
the
first
entrance
of
St.
Augustin
and
his
Fellows
into
Canterbury
,
in
Procession
,
with
a
Cross
and
Image
of
our
Savior
in
a
Banner
,
and
that
they
said
their
first
Masses
there
in
an
old
Church
of
St.
Martin
,
builded
,
as
he
saith
,
by
the
old
Christian
Romans
before
their
departure
out
of
Britanny
.
7.
And
for
the
time
of
Eleutherius
,
under
whom
the
Britans
were
converted
,
tho'
it
were
not
hard
also
to
prove
the
same
particulars
;
yet
will
I
not
take
that
disputation
now
in
hand
,
but
shall
leave
it
to
a
better
occasion
afterward
in
this
Treatise
;
where
,
without
standing
upon
these
particular
two
Doctrins
of
Mass
and
Images
,
here
mentioned
by
the
Knight
,
I
shall
shew
more
general
and
firm
Arguments
that
the
Faith
of
the
Church
of
Rome
under
Eleutherius
,
The
Faith
of
Rome
one
and
the
same
under
Pope
Eleutherius
,
Pope
Gregory
,
and
Pope
Clement
VIII
.
200
years
after
Christ
,
was
the
very
same
,
and
no
other
,
than
was
that
under
St.
Gregory
,
400
years
after
;
that
again
,
nor
this
under
Gregory
different
from
that
which
now
is
in
Rome
under
Clement
VIII
.
a
thousand
years
after
Gregory
,
and
shall
endure
to
the
worlds
end
.
8.
This
,
I
say
,
we
shall
demonstrate
afterward
most
clearly
:
but
yet
,
to
the
end
the
Reader
may
see
in
the
mean
space
how
much
credit
is
to
be
given
to
this
Knight's
[
I
say
]
,
let
him
but
read
the
fourth
Chapter
of
his
good
Masters
,
Mass
confessed
in
the
second
Age
after
Christ
.
and
chief
historical
Doctors
,
the
Magdeburgians
,
touching
the
second
Age
of
Christ
,
wherein
Eleutherius
lived
,
towards
the
end
,
as
also
the
beginning
of
the
third
Age
immediately
ensuing
,
and
he
shall
find
that
in
the
second
Age
,
Magdeburg
.
cent.
2
,
&
3.
cap.
4.
de
doct.
Ignat.
Epist.
ad
Smyrnens
.
under
their
ordinary
Title
of
Inclinatio
Doctrinae
complectens
stipulas
&
errores
Doctorum
;
that
is
to
say
,
The
falling
away
of
Christian
Doctrin
,
containing
the
stubble
and
errors
of
Doctors
,
they
reprehend
Ignatius
,
who
was
St.
John
Evangelist's
Scholar
,
for
using
the
phrase
,
Offerre
&
Sacrificium
immolare
,
to
offer
and
make
Sacrifice
;
as
also
the
holy
Martyr
Irenaeus
,
for
saying
,
Iren.
lib.
4.
cap.
32.
That
Christ
had
taught
a
New
Oblation
in
the
New
Testament
,
which
the
Church
receiving
from
the
Apostles
,
doth
offer
up
throughout
all
the
world
,
&c.
And
in
the
third
Age
they
accuse
that
blessed
Bishop
and
Martyr
St.
Cyprian
of
Superstition
for
saying
,
Cyprian
lib.
2.
Ep.
3.
Sacerdotem
vice
Christi
fungi
,
&
Deo
Patri
sacrificium
offerre
;
that
the
Priest
supplying
the
place
of
Christ
,
Tertull.
lib.
de
coena
Domini
.
Martial
in
Ep.
ad
Burdegal
.
doth
offer
Sacrifice
to
God
the
Father
.
They
reprehend
also
Tertullian
for
using
the
phrase
,
Sacrificium
offerre
;
to
offer
Sacrifice
.
They
condemn
also
St.
Martial
,
Scholar
of
the
Apostles
themselves
,
for
saying
,
Sacrificium
Deo
creatori
offertur
in
ara
;
Sacrifice
is
offered
to
God
our
Creator
upon
the
Altar
among
Christians
.
9.
So
that
,
if
by
our
Mass
Catholics
understand
no
other
thing
but
the
public
external
Sacrifice
appointed
by
Christ
in
his
Church
,
as
we
do
not
;
then
may
we
see
that
(
by
confession
of
the
Magdeburgians
themselves
)
this
Mass
was
as
well
in
use
in
Eleutherius
his
time
,
as
in
time
of
Gregory
I.
after
him
.
And
the
like
might
we
shew
about
the
use
of
Images
,
but
that
it
were
over
long
for
this
place
;
our
intention
being
only
to
treat
of
the
Conversion
of
our
Countrey
to
Christian
Religion
;
and
to
note
by
the
way
,
Which
is
most
to
be
credited
by
a
discreet
man
,
Sir
Francis
's
[
I
say
]
reverted
.
either
the
I
say
of
a
Courtly
Knight
,
affirming
that
Mass
was
not
in
the
time
of
Eleutherius
;
or
the
Testimonies
of
so
many
grave
and
Learned
Fathers
to
the
contrary
,
that
lived
in
the
same
Age
,
to
wit
,
Ignatius
,
Martial
,
Irenaeus
,
Tertullian
,
Cyprian
,
and
others
.
10.
And
this
being
sufficient
for
refutation
of
both
parts
of
Sir
Francis's
idle
reply
,
I
shall
go
forwards
to
discuss
a
little
the
first
entrance
of
Christian
Faith
into
England
;
how
,
and
in
what
time
,
and
by
whom
it
is
likely
that
it
might
be
done
before
the
days
of
Eleutherius
;
and
whether
this
first
Conversion
or
sowing
the
Faith
in
our
Island
may
be
ascribed
also
to
Rome
,
as
well
as
the
other
more
public
Conversions
afterward
?
Which
if
it
fall
out
to
be
so
,
then
hath
the
Knight
,
instead
of
diminishing
our
Obligation
to
Rome
,
not
a
little
increased
the
same
,
by
mentioning
also
a
third
Conversion
from
that
See
,
which
I
for
brevities
sake
,
and
for
that
it
was
less
notoriously
known
than
the
other
two
,
thought
good
to
pretermit
in
my
Ward-word
;
but
now
,
being
moved
thereunto
by
Sir
Francis
,
who
fighteth
mightily
(
for
the
most
part
)
against
himself
,
alleging
matters
that
make
for
us
,
I
shall
now
briefly
discuss
more
in
particular
this
affair
.
The
beginning
of
preaching
the
Christian
Faith
,
and
progress
thereof
.
11.
First
then
,
no
man
can
deny
but
that
the
Death
,
Resurrection
,
and
Ascension
of
our
Savior
,
the
coming
of
the
Holy
Ghost
upon
the
Apostles
,
and
their
beginning
of
Preaching
presently
upon
the
same
,
was
in
the
eighteenth
year
of
Tiberius
,
the
third
Emperor
of
Rome
;
who
living
five
years
after
,
and
Caius
Caligula
other
four
,
there
entred
Claudius
,
who
reigned
fourteen
years
,
and
Nero
after
him
as
many
,
who
in
the
last
year
of
his
Reign
put
to
death
St.
Peter
and
St.
Paul
,
St.
Peter
having
come
to
Rome
,
according
to
Eusebius
,
in
the
second
year
of
Claudius
,
which
was
eleven
years
after
the
Resurrection
of
Christ
,
Euseb.
in
chron.
An.
Christ
.
44.
tho'
some
Authors
differ
in
that
account
.
Eusebius
his
words
,
translated
out
of
Greek
by
St.
Jerome
,
are
these
:
Petrus
Apostolus
,
Natione
Galilaeus
,
Christianorum
Pontifex
primus
,
&c.
Peter
the
Apostle
of
the
Country
of
Galile
,
the
first
chief
Bishop
of
Christians
,
after
he
had
founded
the
Church
of
Antioch
,
went
to
Rome
;
and
having
there
preached
the
Gospel
,
remained
Bishop
of
the
same
City
for
twenty
five
years
together
,
&c.
St.
Paul
was
sent
thither
Prisoner
by
Festus
,
Governor
of
Judaea
,
in
the
second
year
of
Nero's
Reign
,
Euseb.
in
chron:
Beda
lib.
1
hist.
Ang.
cap.
3.
that
is
,
fourteen
years
after
St.
Peter
,
according
to
the
same
Eusebius
.
12.
The
next
year
after
St.
Peter
came
to
Rome
,
which
was
the
third
year
of
Claudius
his
Reign
,
there
began
to
be
such
War
in
Britanny
,
as
the
Emperor
himself
resolved
to
go
in
person
thither
;
and
so
he
did
,
with
admiration
of
the
whole
world
.
The
first
entrance
of
Christian
Faith
into
Britanny
.
And
if
there
were
any
Christians
in
Rome
at
that
time
,
as
it
is
likely
there
were
,
(
the
Christian
Faith
having
been
now
preached
in
the
world
some
dozen
years
after
Christ's
Ascension
)
it
is
very
probable
that
some
went
with
him
into
Britanny
;
and
that
this
was
the
first
sparkle
of
planting
Christian
Faith
and
Religion
in
those
Countries
;
but
much
more
afterward
,
as
their
number
increased
,
seeing
that
this
War
continued
for
forty
years
together
;
that
is
to
say
,
to
the
fourth
year
of
Domitian
,
when
as
well
extern
Histories
,
as
our
William
of
Malmsbury
,
Malm.
in
Fastis
anno
ab
urbe
condita
838.
Christi
86.
(
to
omit
other
Heathen
Writers
)
doth
teach
,
That
Britanny
was
wholly
subdu'd
,
and
brought
into
a
perfect
form
of
Province
.
And
in
this
time
there
being
continual
going
and
coming
from
Rome
to
Britanny
,
and
Christian
Religion
every
day
increasing
in
Rome
,
the
same
could
not
choose
but
be
kindled
also
in
Britanny
,
especially
for
two
or
three
Considerations
.
First
,
Reasons
of
the
repair
of
Christians
to
Britanny
under
Claudius
.
for
that
there
were
many
Britans
inhabiting
in
Rome
at
that
day
;
some
for
Hostages
,
some
for
their
own
Pleasures
,
thereby
to
fly
the
Wars
and
unquiet
state
of
their
own
Country
,
others
taken
and
carried
by
force
,
as
[
](A56472-e14770-b)*
*
Corn.
Tacit.
lib.
12.
Ann.
Caractacus
Sylurum
Rex
,
Caractacus
King
of
the
Sylures
,
who
inhabited
that
part
of
Britanny
which
at
this
day
we
call
South-Wales
,
who
being
taken
,
was
sent
to
Rome
by
Ostorius
Governor
of
that
Country
for
Claudius
the
Emperor
,
in
the
11th
.
year
of
his
Empire
,
and
much
Nobility
with
him
,
as
Tacitus
in
his
Story
doth
relate
.
13.
Some
also
,
both
Romans
and
of
other
Nations
,
being
Christened
,
and
flying
the
Persecution
which
was
in
Rome
against
such
Men
,
especially
under
Nero
,
got
themselves
into
Britanny
,
as
a
place
of
more
liberty
,
and
less
subject
to
Examinations
in
such
matters
,
by
reason
of
the
Wars
and
Tumults
there
.
And
this
is
conform
to
that
which
Gildas
the
ancient
Britan
writeth
in
his
Complaint
of
the
Overthrow
of
Britanny
;
Gild.
de
excidio
Britan.
c.
6.
where
having
declared
the
extreme
Calamity
come
upon
his
Country-men
by
that
War
and
Victory
of
the
Romans
against
them
under
Claudius
,
addeth
presently
these
words
:
Interea
glaciali
frigore
rigenti
Insulae
,
&c.
In
the
mean
space
,
while
these
Wars
lasted
,
there
appeared
,
and
imparted
it self
to
this
cold
Island
,
(
removed
further
off
from
the
visible
Sun
,
than
other
Countries
)
that
true
and
invisible
Sun
,
which
in
the
time
of
Tiberius
Caesar
had
shewed
it self
to
the
whole
World
,
I
mean
Christ
,
vouchsafed
to
impart
his
Precepts
,
&c.
14.
This
is
the
sum
and
true
sense
of
his
Sentence
,
tho'
the
words
be
somewhat
intricate
,
and
his
stile
obscure
;
which
Sir
Francis
understanding
not
,
citeth
this
place
of
Gildas
(
as
before
you
have
heard
)
to
prove
that
Britanny
received
the
Gospel
under
Tiberius
Caesar
:
which
he
saith
not
,
nor
is
not
likely
,
Gildas
misunderstood
by
Sir
Francis.
(
as
before
hath
been
declared
)
both
in
respect
of
the
small
time
which
Tiberius
lived
after
the
Apostles
began
to
preach
,
as
also
for
that
in
those
days
there
was
no
War
in
Britanny
,
whereof
Gildas
speaketh
immediately
before
.
15.
And
thus
much
of
the
Time
and
Occasion
whereby
Christian
Religion
began
first
in
Britany
,
within
the
first
fifty
years
after
Christ's
Ascension
;
whereto
also
we
may
add
the
Testimony
of
Nicephorus
,
Niceph.
l.
3.
hist.
cap.
1.
Theod.
lib.
9.
de
curandis
Graec.
affectib
.
Sophron.
in
Catalog
.
and
before
him
of
Theodoretus
and
Sophronius
,
ancient
Writers
,
who
do
testifie
,
That
Brittaniae
Insulae
,
&c.
The
Britan
Islands
fell
in
division
among
the
Apostles
,
in
their
first
partition
which
they
made
of
the
World.
And
it
is
most
like
that
St.
Peter
being
come
to
Rome
to
teach
and
convert
the
Western-parts
of
the
World
,
as
Italy
,
Spain
,
and
France
,
by
name
;
these
Islands
also
received
the
same
benefit
from
him
.
And
so
say
our
Authors
,
whom
afterwards
I
shall
allege
for
his
being
in
Britanny
.
16.
And
this
is
another
point
of
Obligation
betwixt
England
and
Rome
,
(
if
Sir
Francis
can
be
content
to
hear
it
)
to
wit
,
that
the
first
Bishop
of
Rome
went
in
person
to
convert
our
Country
,
as
afterward
we
shall
hear
grave
Authors
affirm
,
to
whom
I
remit
me
.
Tho'
who
indeed
were
the
very
first
Teachers
in
Britanny
,
and
Preachers
in
particular
,
or
Helpers
thereunto
,
is
not
so
certain
;
our
ancient
Historiographers
,
by
reason
of
the
variety
of
Times
,
and
our
Countries
Calamities
,
having
left
no
clear
Testimony
thereof
.
True
it
is
,
that
our
later
Writers
of
the
English
Nation
,
Holinsh
.
in
descript.
Britan.
rom.
1.
cap.
9.
Cambd.
in
sua
Brit.
p.
162.
namely
Holinshed
and
Cambden
,
do
affirm
,
That
one
Claudia
Ruffina
a
Noble
British
Lady
,
living
then
in
Rome
,
and
being
the
Wife
(
as
they
say
)
of
one
Pudens
a
Roman
Senator
,
and
Mother
of
the
two
famous
Christian
Virgins
Praxedes
and
Pudentiana
,
did
send
divers
Books
and
Messages
unto
her
Friends
in
Britanny
,
and
thereby
helped
much
to
their
Conversion
.
And
this
may
appear
(
say
they
)
as
well
by
the
Salutation
sent
from
her
by
St.
Paul's
Pen
to
Timothy
,
2
Tim.
4.
when
he
said
,
Eubulus
,
Pudens
,
Linus
,
Claudia
,
and
all
the
Brethren
,
do
salute
you
;
as
also
for
that
she
was
the
first
Hostess
or
Harbourer
of
St.
Peter
and
St.
Paul
at
their
coming
to
Rome
,
The
story
of
Claudia
Ruffina
a
British
Lady
.
it
may
be
conjectur'd
that
she
was
one
of
the
first
Christians
of
the
City
.
Whereof
it
may
be
inferred
,
that
if
it
be
true
that
she
sent
those
first
Messages
,
Books
or
Messengers
of
Christian
Knowledge
into
her
Country
,
she
was
also
the
first
,
or
one
of
the
first
Helpers
to
that
Conversion
.
17.
But
now
the
proofs
of
this
mater
are
not
so
strong
as
I
could
wish
or
desire
,
for
the
Honor
of
our
Country
;
but
let
us
hear
them
as
they
be
.
First
,
the
proof
that
she
was
a
Britain
,
is
by
certain
Verses
of
Martial
the
Poet
,
written
unto
her
in
his
Epigrams
,
thus
:
Mart.
lib.
11.
Epig.
35.
Claudia
caeruleis
cùm
sit
Ruffina
Britannis
Edita
,
cur
Latiae
pectora
plebis
habet
?
Whereas
Claudia
Ruffina
is
born
of
the
Britans
(
that
paint
themselves
)
how
cometh
it
to
pass
that
she
hath
gained
so
much
the
good
wills
of
the
Italian
People
?
And
then
he
goeth
forward
to
praise
her
also
for
her
Beauty
,
exceeding
the
Beauty
either
of
Italians
or
Grecians
.
He
commendeth
her
besides
for
three
Children
which
she
had
born
to
her
Husband
,
and
these
Children
our
men
would
interpret
to
be
the
foresaid
two
Virgins
Praxedes
and
Pudentiana
,
together
with
Novatus
their
Brother
,
all
Children
of
Pudens
the
Senator
above-named
.
18.
But
altho'
I
could
wish
much
(
as
I
said
)
for
the
Honor
of
our
Nation
,
that
this
thing
were
true
,
especially
her
being
the
Wife
to
Pudens
,
and
Mother
of
the
foresaid
Children
,
that
were
all
Saints
;
yet
have
I
great
Arguments
to
the
contrary
:
Arguments
against
the
story
of
Claudia
Ruffina
.
Whereof
the
first
is
the
silence
of
all
Antiquity
in
this
behalf
.
Martial
also
being
a
Heathen
,
and
Enemy
to
Christians
,
would
hardly
have
commended
her
so
much
,
and
written
Epigrams
to
her
of
her
rare
Beauty
,
if
she
had
been
a
Christian
,
which
was
the
most
odious
thing
that
might
be
in
those
days
;
nor
could
she
be
so
Beautiful
in
his
time
,
living
under
Vespasian
and
Titus
,
and
dying
under
Trajan
,
during
whose
Reign
it
appeareth
in
Martial
that
these
Verses
were
written
;
for
so
much
as
she
must
needs
be
very
old
in
those
days
,
Baron
.
in
Martyr
.
ad
diem
19
Maii.
seeing
that
Pudens
his
House
,
placed
in
declivo
Montis
Scauri
,
in
the
side
of
the
Hill
called
Scaurus
,
was
the
first
(
by
Tradition
of
all
Antiquity
)
that
received
St.
Peter
,
and
afterward
St.
Paul
in
Rome
,
and
is
at
this
day
a
Church
dedicated
to
his
Daughter
St.
Pudentiana
;
and
from
the
arrival
of
St.
Peter
to
Rome
,
until
the
time
of
Trajan
,
were
almost
sixty
years
.
So
as
if
she
were
Wife
of
Pudens
,
and
Mother
of
those
Children
,
when
St.
Peter
came
to
Rome
,
she
must
needs
be
very
aged
,
when
Martial
wrote
those
Verses
of
her
Beauty
.
Besides
this
,
Bed.
Ado.
Vsuard
.
in
Martyr
.
ad
14
Cal.
Junii
.
our
own
Bede
,
Ado
Archbishop
of
Trevers
,
Usuardus
,
and
other
ancient
Authors
in
their
Martyrologies
,
do
assign
another
Wife
unto
Pudens
the
Senator
,
as
Mother
to
the
foresaid
three
Children
,
whose
Name
was
Sabinella
;
so
that
,
tho'
it
be
true
that
there
was
such
a
British
Lady
named
Claudia
Ruffina
in
Rome
commended
by
Martial
under
Trajan
,
and
that
St.
Paul
did
commend
another
Claudia
and
Pudens
for
Christian
Religion
in
his
second
Epistle
to
Timothy
,
(
all
which
is
sufficiently
proved
;
)
yet
that
this
Claudia
Ruffina
was
the
Claudia
mentioned
by
St.
Paul
,
or
that
the
same
Ruffina
was
a
Christian
,
or
Wife
to
Pudens
,
or
Mother
of
Praxedes
and
Pudentiana
,
(
which
are
the
principal
Points
whereof
the
matter
dependeth
;
)
This
,
I
say
,
Points
not
proved
in
the
Story
of
Claudia
Ruffina
.
is
not
proved
,
nor
any
part
thereof
,
but
only
huddl'd
up
by
our
later
Heretical
Writers
,
under
a
shew
of
other
Proofs
,
to
wit
,
that
there
was
such
a
Claudia
that
was
of
Britanny
,
and
another
by
St.
Paul
named
;
which
are
impertinent
.
Points
to
the
Principal
that
should
have
been
proved
.
And
hereby
we
see
that
Heretics
are
but
slight
Provers
,
and
very
deceitful
in
all
matters
,
as
well
Historical
as
Doctrinal
.
19.
Wherefore
,
to
let
this
pass
,
and
to
speak
of
the
first
Ecclesiastical
Teachers
of
Christian
Religion
in
England
,
who
through
the
great
perturbation
of
Wars
(
as
hath
been
said
)
were
not
so
well
known
,
The
first
Preachers
of
Christian
Faith
in
England
.
nor
distinctly
observed
,
nor
deliver'd
to
Writing
in
those
days
,
as
otherwise
they
might
have
been
;
yet
find
I
some
mention
(
tho'
dispersed
)
of
three
several
Apostles
of
Christ
to
have
Preached
there
,
to
wit
,
St.
Peter
,
St.
Paul
,
and
St.
Simon
of
Chananee
,
sirnamed
the
Zealous
;
two
Apostolical
Men
also
in
these
first
troubled
Times
to
have
been
sent
thither
,
Aristobulus
a
Roman
,
whom
St.
Paul
named
in
his
Epistle
to
the
Romans
,
and
Joseph
of
Arimathea
,
a
Nobleman
of
Jury
,
that
buried
Christ
:
Of
all
which
Five
we
shall
speak
somewhat
in
order
.
20.
And
first
of
St.
Peter
himself
to
have
been
in
England
(
or
Britanny
)
and
Preached
,
Founded
Churches
,
and
Ordained
Priests
and
Dencons
therein
,
Metaph.
apud
Surium
,
die
23
Junii
.
pag.
862.
is
recorded
out
of
Greek
Antiquities
by
Simeon
Metaphrastes
a
Grecian
.
And
it
seemeth
to
be
somewhat
confirmed
by
that
which
Innocentius
I.
Bishop
of
Rome
hath
left
written
above
1200
years
agone
,
saying
,
That
the
first
Churches
of
Italy
,
Innocent
.
Epist
ad
Decent
.
France
,
Spain
,
Africa
,
Sicilia
?
and
the
Islands
that
lie
betwixt
them
,
were
founded
by
St.
Peter
,
or
his
Scholars
,
or
Successors
.
For
which
cause
Gulielmus
Eysengrenius
,
in
his
first
Centuria
,
or
hundred
years
,
doth
write
also
,
Eyseng
.
cent
1.
part
7.
dist.
8.
That
the
first
Christian
Churches
of
England
were
sounded
by
St.
Peter
under
Nero.
Whereunto
it
may
be
thought
that
the
foresaid
Gildas
had
relation
,
when
expostulating
with
the
Britain
Priests
of
his
time
for
their
Wickedness
,
(
for
which
the
Wrath
of
God
had
brought
in
the
English
Saxons
upon
them
)
he
objecteth
among
other
things
,
Quod
sedem
Petri
Apostoli
inverecundis
pedibus
usurpassent
;
Gild.
p.
2.
Ep.
de
excid
.
Brit.
That
they
had
usurped
the
Seat
St.
Peter
with
unshamefac'd
feet
:
meaning
thereby
either
the
whole
Church
of
Britanny
first
founded
by
him
,
or
some
particular
place
of
Devotion
or
Church
which
he
had
erected
.
And
finally
,
Alredus
Rienuallus
,
Alred
.
apud
Sur.
5.
Jan.
pag.
131.
an
English
Abbot
of
the
Order
of
Cisterce
,
left
written
about
500
years
agone
a
certain
Revelation
or
Apparition
of
St.
Peter
to
an
holy
man
in
the
time
of
King
Edward
the
Confessor
,
shewing
him
how
he
had
Preached
himself
in
England
,
and
consequently
the
particular
care
he
had
of
that
Church
and
Nation
,
&c.
21.
If
any
man
ask
,
What
time
it
might
be
that
St.
Peter
left
Rome
,
About
the
time
that
St.
Peter
went
into
Britanny
.
Acts
18.
Baron
.
tom.
1.
Annal.
pa.
512.
An.
Christi
58.
and
went
into
Britanny
,
and
other
Countries
round
about
?
Cardinal
Baronius
,
a
famous
Learned
Historiographer
of
our
time
,
thinketh
that
it
was
then
when
Claudius
the
Emperor
banish'd
all
the
Jews
out
of
Rome
,
(
as
in
the
Acts
of
the
Apostles
it
is
recorded
)
among
whom
it
is
like
that
St.
Peter
also
,
being
by
Nation
a
Jew
,
retired
himself
,
and
took
that
occasion
to
go
into
divers
Pagan
Countries
to
preach
the
Faith
of
Christ
,
that
thing
belonging
especially
to
his
Charge
as
Head
of
the
Apostles
,
according
to
his
own
words
of
himself
,
Act.
15.
Elegit
Deus
per
os
meum
,
audire
gentes
verbum
Evangelii
&
credere
.
God
hath
chosen
and
appointed
that
Gentiles
shall
hear
and
believe
the
Word
of
the
Gospel
by
my
mouth
.
This
then
was
the
cause
why
he
was
so
diligent
and
careful
to
go
and
preach
every-where
Christian
Religion
,
to
the
end
he
might
fulfil
and
accomplish
this
Will
and
Ordination
of
his
Master
.
And
this
was
one
cause
also
(
to
wit
,
his
absence
from
Rome
)
why
,
according
to
Baronius
and
other
Learned
Men
,
St.
Paul
writing
to
the
Romans
did
not
name
or
salute
him
in
his
Epistle
,
whereof
our
Heretics
do
brabble
much
.
And
thus
much
of
St.
Peter
.
Of
St.
Paul
's
going
into
Britanny
.
Theod.
Ep.
ad
Tim.
&
in
Ps.
116.
lib.
9.
de
curand
.
grac.
af
.
Sophron.
Serm.
de
nat.
Apost.
22.
Of
St.
Paul's
being
in
Britanny
,
there
are
not
so
many
particular
Testimonies
;
yet
the
foresaid
Theodoretus
doth
affirm
,
That
from
Rome
he
made
certain
Exoursions
,
in
Hispanias
,
&
in
Insulas
,
quae
in
Mari
jacent
;
into
Spain
,
and
the
Islands
lying
in
the
Sea
near
about
.
And
in
another
place
(
as
the
Magdeburgians
do
cite
him
)
he
writeth
expresly
,
That
St.
Paul
Preached
to
the
Britains
.
And
the
like
hath
Sophronius
Bishop
of
Jerusalem
in
his
Sermon
of
the
Nativity
of
the
Apostles
.
Venantius
also
Fortunatus
,
a
most
Learned
and
Holy.
Man
,
writing
above
a
thousand
years
agone
of
St.
Paul's
Peregrination
,
saith
thus
:
Transit
&
Oceanum
,
vel
qua
facit
Insula
portum
,
Quasque
Britannus
habet
terras
,
atque
ultima
Thyle
.
He
pass'd
over
the
Ocean-Sea
to
the
Island
that
maketh
a
Haven
on
the
other
side
,
Arnold
.
Mirm.
in
Theatro
.
even
to
the
Lands
which
the
Britains
do
possess
,
&c.
For
which
respect
Arnoldus
Mirmannus
,
in
his
Theatre
of
the
Conversion
of
all
Nations
,
affirmeth
St.
Paul
to
have
pass'd
to
Britanny
in
the
fourth
year
of
Nero
,
Anno
Domini
59
;
and
there
to
have
Preached
,
and
afterward
to
have
returned
again
into
Italy
.
And
so
much
of
St.
Paul
;
who
having
twelve
or
thirteen
years
permitted
him
by
Christ
after
his
coming
to
Rome
before
his
death
,
for
helping
St.
Peter
,
and
for
assisting
the
West-parts
of
the
World
,
and
St.
Peter
himself
almost
twice
as
much
:
it
is
not
unlike
(
their
Zeal
being
considered
,
and
the
state
of
times
weighed
)
but
that
they
made
many
Excursions
,
as
the
former
Authors
do
write
.
And
thus
much
of
them
.
Of
Symon
the
Zealous
.
Niceph.
lib.
2.
hist.
cap.
40.
Dor.
in
Synops.
Baron
.
ad
diem
28.
Octobris
.
Magdeb.
cent.
1.
lib.
2.
c.
2.
23.
For
the
Preaching
of
the
third
Apostle
,
Symon
Chananaeus
,
sirnamed
the
Zealous
,
we
have
the
Testimony
of
Nicephorus
out
of
Greek
Monuments
,
to
whom
agreeth
Dorotheus
a
very
ancient
Writer
;
as
also
the
Greek
Martyrology
,
as
testifieth
Baronius
in
his
Annotations
upon
the
Roman
Martyrology
.
And
by
this
also
we
see
,
that
albeit
St.
Peter
had
undertaken
to
preach
to
the
West-part
of
the
World
,
yet
did
other
Apostles
also
help
him
therein
;
as
St.
Paul
in
Italy
and
Spain
,
and
this
Symon
in
Britanny
and
other
places
,
and
St.
Philip
in
France
,
&c.
Of
Aristobulus
's
being
in
Britanny
.
Mir.
in
theatro
de
conver
.
gentium
,
pag.
43.
Dor.
in
Synops.
Baron
.
ad
diem
25
Martii
.
Rom
6.
24.
Of
Aristobulus
also
,
St.
Peter's
Scholar
,
do
testifie
in
like
manner
the
foresaid
Authors
,
Mirmannus
,
Dorotheus
,
Baronius
out
of
the
Greek
Martyrology
,
that
he
was
sent
by
St.
Peter
into
Britanny
,
and
there
made
a
Bishop
.
And
that
Aristobulus
was
a
principal
known
Christian
in
Rome
before
St.
Paul's
arrival
there
,
it
appeareth
by
the
Epistle
of
the
said
Apostle
to
the
Romans
,
where
he
saluteth
him
in
these
words
;
Salute
those
that
be
of
the
house
of
Aristobulus
:
Nor
is
it
read
that
ever
this
Aristobulus
came
back
from
Britanny
to
Italy
again
.
And
this
of
him
.
Of
Joseph
of
Arimathea
's
coming
into
Britanny
.
25.
Of
Joseph
of
Arimathea
his
coming
into
France
,
and
his
sending
thence
into
Great
Britanny
,
either
by
St.
Philip
(
as
some
say
)
who
preached
then
in
Gaul
,
or
(
as
Others
hold
)
by
St.
Peter
himself
,
as
he
passed
that
way
to
and
from
Britanny
;
and
how
he
obtained
a
place
to
exercise
an
Eremitical
Life
for
him
and
his
ten
Companions
in
the
Island
called
Avallonia
,
where
Glastonbury
after
was
builded
:
albeit
I
find
no
very
certain
or
ancient
Writer
to
affirm
it
,
yet
because
our
later
Historiographers
,
for
two
hundred
years
past
or
more
,
do
hold
it
have
come
down
by
Tradition
,
Jo.
capg
.
in
SS.
Britan.
Catal.
Polid.
Virg.
in
hist.
Ang.
li.
1.
Cambd.
in
desc
.
Brit.
pag.
162.
Harpesf
.
in
hist.
Eccl.
f.
3.
(
and
namely
Johannes
Capgravius
,
a
Learned
Man
of
the
Order
of
St.
Dominick
,
and
others
after
him
.
)
I
do
not
mean
to
dispute
the
matter
here
,
but
rather
to
admire
and
praise
the
Heavenly
Providence
and
Goodness
of
Almighty
God
,
who
in
these
very
first
days
of
his
Gospel
procured
for
so
remote
an
Island
so
excellent
Spiritual
Fathers
,
Founders
,
and
Patrons
,
both
of
contemplative
and
active
Life
in
Christian
Religion
;
the
first
Four
which
I
have
named
being
all
Preachers
,
and
this
Fifth
having
come
out
of
Jury
unto
Marsilia
in
France
with
St.
Mary
Magdalen
and
her
Company
,
and
seen
her
extraordinary
Austerity
of
Contemplative
Life
,
and
Zeal
of
Solitude
,
and
doing
Penance
therein
;
he
began
that
kind
of
Life
also
in
Britanny
,
as
our
Writers
do
testifie
,
and
namely
Cambden
among
others
doth
observe
.
Solitariam
vitam
amplexi
sunt
,
Cambd.
in
desc
.
Provin
.
Belg.
Britann
.
&c.
ut
severo
vitae
genere
ad
Crucem
preferendam
se
exercerent
.
Joseph
and
his
Company
did
take
upon
them
a
solitary
life
,
that
with
more
tranquility
they
might
attend
to
holy
Learning
,
and
with
a
severe
kind
of
conversation
exercise
themselves
to
the
bearing
of
Christ's
Cross
.
26.
And
albeit
John
Fox
(
out
of
whom
Sir
Francis
hath
stoln
all
that
he
saith
in
this
matter
,
and
most
of
the
rest
that
be
Historical
,
tho'
suppressing
his
Name
)
doth
cavil
upon
this
man's
going
into
England
;
making
him
first
a
Preacher
,
and
not
an
Eremite
;
and
then
saying
,
That
he
came
not
from
Rome
,
but
out
of
Jury
and
France
,
Fox's
Cavillations
refuted
.
Cypr.
Ep.
45.
and
consequently
that
the
Church
of
Britanny
is
not
the
Daughter
of
the
Church
of
Rome
,
nor
had
not
her
first
Birth
or
Institution
from
thence
;
(
and
yet
St.
Cyprian
glorieth
in
that
his
Church
of
Carthage
in
Africa
,
and
all
the
other
Churches
under
her
in
Mauritania
and
Numidia
,
had
received
their
first
Institution
of
Christian
Faith
from
Rome
,
as
from
their
Mother
:
)
All
the
World
may
see
that
this
is
but
a
foolish
and
absurd
Cavil
of
Fox
;
for
that
albeit
St.
Joseph
came
not
immediately
from
Rome
,
nor
was
a
Roman
by
Birth
,
(
as
none
of
the
Apostles
were
;
)
yet
he
taught
in
England
the
Roman
Faith
,
that
is
to
say
,
the
same
Faith
that
St.
Peter
,
and
St.
Paul
,
and
Aristobulus
,
that
came
immediately
from
Rome
,
had
taught
before
him
,
or
did
teach
jointly
with
him
in
Britanny
.
Of
which
Roman
Faith
St.
Paul
had
written
to
the
Romans
themselves
before
the
going
of
St
Joseph
into
Britanny
:
Fides
vestra
annuntiatur
in
universo
mundo
;
Rom.
1.
Your
Faith
is
preached
and
divulged
throughout
the
whole
World
;
signifying
,
That
the
Christian
Faith
planted
in
Rome
by
St.
Peter
,
was
derived
already
for
a
Platform
into
all
other
parts
of
the
World
round
about
.
For
which
cause
Tertullian
writing
in
Africa
,
said
,
That
the
Authority
of
his
Church
came
from
Rome
.
Tert.
l.
de
prescrip.
cap.
36.
Vnde
nobis
quoque
authorit
as
praesto
est
,
saith
he
.
And
St.
Cyprian
(
as
before
hath
been
noted
)
called
the
Roman
Church
,
Matricem
caeterarum
omnium
,
the
Mother
and
Original
Church
of
all
other
Churches
.
And
St.
Innocentius
also
,
Cyp.
in
Ep.
45.
whose
Holiness
St.
Augustin
so
much
admired
,
doth
affirm
,
That
all
Churches
generally
of
the
West-parts
of
the
World
were
founded
by
St.
Peter
and
his
Disciples
.
And
St.
Angustin
himself
had
no
better
way
to
defend
his
Church
of
Hippo
,
and
other
of
those
Countries
,
to
be
truly
Catholic
against
the
Donatists
,
Aug.
in
Psal.
contra
part
.
Donat.
than
to
say
,
that
they
were
Daughters
and
Children
of
the
Church
of
Rome
,
though
some
of
them
were
very
near
as
far
off
in
distance
of
place
,
as
England
at
this
day
.
27.
Well
then
,
by
this
we
see
that
the
shift
invented
to
deliver
us
from
all
Obligation
to
the
See
of
Rome
for
our
two
Conversions
,
under
Eleutherius
,
Heretical
wrangling
turning
to
their
own
confusion
.
and
Gregory
I.
by
saying
that
some
had
preached
Christian
Religion
first
in
Britanny
,
before
these
two
public
Conversions
fell
out
,
is
a
foolish
shift
,
and
diminisheth
not
our
said
Obligation
,
but
increaseth
rather
the
same
.
For
if
this
first
Preaching
and
first
Faith
taught
in
England
by
our
first
Preachers
,
was
the
Roman
Faith
,
and
deriv'd
principally
from
the
City
and
Church
of
Rome
,
by
the
Preaching
of
St.
Peter
and
St.
Paul
,
Aristobulus
and
others
,
as
hath
been
declared
;
and
if
the
very
first
Beams
or
Sparkles
thereof
,
before
any
Preachers
perhaps
were
sent
,
came
by
the
access
of
some
Roman
Christians
upon
the
Wars
and
other
occasions
,
which
before
hath
been
declared
;
then
all
this
rather
multiplieth
our
Bonds
to
Rome
,
than
diminisheth
the
same
.
And
so
instead
of
two
Conversions
from
Rome
,
(
whereof
I
spake
in
my
Ward-word
)
now
we
find
three
.
And
consequently
a
triple
Obligation
is
come
upon
us
for
a
double
.
28.
And
this
shall
suffice
to
the
first
Answer
of
Sir
Francis
,
or
rather
simple
shift
,
by
which
he
would
avoid
our
Obligation
to
Rome
,
persuading
us
that
our
first
Preachers
came
not
from
thence
,
but
from
Asia
,
and
the
East
Church
.
Of
which
Argument
,
though
I
have
said
more
here
than
I
meant
to
have
done
;
yet
for
that
Sir
Francis
,
and
all
other
Heretics
of
our
time
,
for
hatred
to
Rome
,
do
seek
certain
Reasons
,
or
rather
foolish
Conjectures
,
to
prove
the
same
,
I
shall
be
forced
to
say
somewhat
more
thereof
in
the
Chapter
following
.
CHAP.
II.
An
Answer
to
certain
Cavillations
,
Lies
,
and
Falsifications
of
Sir
Francis
,
and
his
Masters
,
Fox
and
the
Magdeburgians
,
about
the
first
Preaching
of
Christian
Religion
in
Britanny
.
ALbeit
the
fond
heretical
wrangling
before
rehearsed
against
Rome
,
deserveth
not
so
large
a
Confutation
as
I
have
already
bestowed
thereon
,
especially
in
so
clear
a
matter
as
are
the
manifold
benefits
which
our
Island
hath
received
from
the
See
of
Rome
;
yet
for
that
it
seems
to
be
a
general
Conspiracy
of
all
Heretics
of
our
time
,
as
well
Lutherans
as
Zwinglians
,
Calvinists
and
Puritans
,
to
take
from
Rome
(
if
they
could
)
all
the
merit
of
bringing
Christian
Faith
into
our
Country
,
I
am
forced
in
this
place
to
stand
longer
upon
the
matter
than
otherwise
I
would
,
for
that
there
followeth
also
another
Consequence
hereof
,
Iren.
cont.
haereses
.
Tert.
de
praescrip
.
Cyp.
l.
4.
c.
8.
de
unit
.
Eccles
.
A
consequence
of
the
ancient
Fathers
to
be
noted
.
of
no
small
moment
,
which
St.
Irenaeus
,
Tertullian
,
St.
Cyprian
,
St.
Augustin
,
and
others
,
are
wont
to
urge
greatly
against
Heretics
,
to
wit
,
That
if
our
Church
be
the
Daughter
and
Disciple
of
the
Church
of
Rome
,
then
ought
it
to
run
unto
her
in
all
doubts
and
difficulties
of
matters
of
Faith.
Wherefore
we
shall
briefly
discuss
the
truth
of
this
Affair
.
2.
Besides
the
Proofs
set
down
in
the
former
Chapter
how
the
chief
of
our
first
Preachers
came
from
Rome
immediately
,
as
St.
Peter
,
St.
Paul
,
and
St.
Aristobulus
;
and
that
the
other
,
as
St.
Symon
of
Chananae
,
and
St.
Joseph
of
Arimathea
,
if
they
did
not
come
from
Rome
,
yet
preached
the
Roman
Faith
conform
to
the
Preachings
of
St.
Peter
and
St.
Paul
:
there
remain
two
other
Conjectures
also
very
probable
to
the
same
effect
,
to
prove
that
St.
Joseph
was
specially
directed
into
Britanny
by
the
same
Apostles
.
The
first
is
,
for
that
King
Inas
above
900
years
past
,
when
he
laid
the
Foundation
of
Glastonbury-Abby
in
memory
of
St.
Joseph
and
his
Fellows
that
had
lived
a
solitary
Life
there
,
he
caused
these
Verses
to
be
written
in
the
Church
,
as
Cambden
and
others
testifie
,
Guil.
Cambd.
in
desc
.
Brit.
de
provin
.
Belg.
An.
Dom.
690.
Anglia
plande
lubens
,
mittit
tibi
Roma
salutem
:
Fulgor
Apostolicus
Glasconiam
irradiat
.
Be
glad
,
England
,
for
that
Rome
sendeth
Health
to
thee
,
and
Apostolical
Brightness
doth
lighten
Glastonbury
.
Which
could
not
well
be
spoken
,
if
the
coming
of
these
Saints
and
first
Inhabiters
there
,
had
not
some
relation
to
Rome
,
and
to
the
Apostles
that
sent
them
.
B.
Rheu
.
l.
3.
rerum
German
.
sub
Hello
.
Pant.
de
viris
Germ.
part
3.
Stumpf.
chron.
Helvet
.
l.
7.
c.
22.
3.
Moreover
I
find
in
the
ancient
Chronicles
of
the
Helvetians
,
and
sundry
Authors
(
as
B.
Rhenanus
in
his
Story
of
Germany
,
yea
and
Pantaleon
an
Heretic
,
and
others
)
do
testifie
,
That
one
Suetonius
,
a
Nobleman's
Son
of
Britanny
,
being
converted
in
Britanny
by
such
Christians
as
first
planted
the
Faith
there
,
and
called
(
after
his
Baptism
)
Beatus
,
was
sent
by
them
to
Rome
to
St.
Peter
Apostolorum
Corypheo
(
as
the
Story
saith
)
that
is
,
Eyseng
.
cent.
2.
part
5.
dist.
2.
The
story
of
St.
Beatus
a
Britan
,
Scholar
to
St.
Peter
.
to
the
chief
Head
of
the
Apostles
,
to
be
better
instructed
and
confirmed
;
who
returning
backward
again
from
Rome
towards
Britanny
through
Switzerland
,
found
such
flocking
of
People
unto
him
,
and
such
propension
to
Christian
Religion
,
as
he
stay'd
continually
among
them
,
and
built
himself
an
Oratory
to
exercise
a
Monastical
Life
there
,
near
unto
a
Town
called
in
their
Language
Vndersewen
,
not
far
from
the
Lake
of
Than
,
where
he
dy'd
about
the
year
of
Christ
110.
An
Dom.
110.
And
for
that
this
man
apply'd
himself
to
a
Monastical
Life
,
and
brought
the
same
purpose
with
him
out
of
Britanny
,
(
as
it
seemeth
,
)
the
conjecture
is
not
improbable
,
but
that
he
was
converted
and
sent
to
Rome
to
St.
Peter
by
St.
Joseph
and
his
Fellows
that
followed
the
same
Life
in
Britanny
,
and
that
they
had
particular
correspondence
with
the
said
Apostle
in
that
behalf
.
4.
And
thus
much
being
added
for
confirmation
of
that
which
was
said
and
discussed
in
rhe
former
Chapter
about
the
first
Preaching
and
Receiving
of
the
Faith
in
Britanny
;
there
remaineth
now
,
Whether
the
first
Preachers
in
Britanny
were
of
the
East
Church
,
or
West
,
that
we
see
the
Objections
which
Sir
Francis
and
his
Men
and
Masters
do
bring
against
this
,
to
prove
that
the
first
Teachers
of
Christian
Faith
in
Britanny
were
rather
Grecians
,
and
of
the
East
Church
in
Asia
,
than
of
the
West
Roman
Church
:
For
which
Assertion
having
no
Author
at
all
that
ever
wrote
thereof
,
nor
any
man
living
or
dead
that
hitherto
ever
affirmed
it
,
beside
themselves
,
or
before
Luther's
days
;
they
are
forced
to
build
their
whole
imagination
(
I
mean
Sir
Francis
,
and
his
Master
Sir
John
Fox
,
and
Fox
his
Masters
again
Illyricus
Vigandus
Judex
,
and
Faber
,
that
make
the
Quadrillio
,
or
Round-Table
of
the
Magdeburgtans
in
Saxony
)
upon
this
bare
Conjecture
,
and
fond
Inference
,
That
for
so
much
as
in
Bede's
time
some
in
Britanny
observed
the
day
of
Easter
after
the
fashion
of
some
East
Churches
,
(
for
all
did
not
so
use
it
,
)
therefore
it
was
like
that
the
first
Preachers
of
that
Island
came
not
from
Rome
,
The
foolish
Inference
of
Heretical
Cavillers
.
(
which
these
men
cannot
abide
to
hear
)
but
from
the
East
;
as
though
(
forsooth
)
this
abuse
might
not
have
entred
after
those
first
Preachers
,
though
they
had
come
from
Rome
.
But
let
us
hear
their
words
about
this
matter
.
5.
First
,
Sir
Francis
writeth
thus
:
Bede
our
Country-man
doth
testifie
,
Wastw
.
p.
192.
that
in
his
time
this
Land
kept
Easter
after
the
manner
of
the
East
Church
,
by
which
may
be
gathered
,
that
the
first
Preachers
came
hither
from
the
East-parts
of
the
World
,
and
not
from
Rome
.
Mark
,
I
pray
you
,
the
Knight's
good
gathering
:
Might
not
a
man
as
well
argue
thus
;
That
divers
Reliques
of
the
Pelagian
,
or
other
ancient
Heresies
,
were
found
in
some
parts
of
Britanny
in
Bede's
time
;
Ergo
,
The
first
Preachers
in
Britanny
were
Pelagians
,
or
other
Heretics
?
But
let
us
hear
John
Fox
,
who
taught
Sir
Francis
this
Argument
,
though
the
other
were
not
so
grateful
a
Scholar
as
to
name
him
.
I
take
(
saith
he
)
the
Testimony
of
Bede
,
Fox
pag.
95.
Col.
2.
nu.
78.
where
he
affirmeth
,
that
in
his
time
,
and
almost
a
thousand
years
after
Christ
here
in
Britanny
Easter
was
kept
after
the
manner
of
the
East
Church
,
in
the
Full
of
the
Moon
,
what
day
of
the
Week
soever
it
fell
on
,
and
not
on
the
Sunday
,
as
we
do
now
;
whereby
it
is
to
be
collected
,
that
the
first
Preachers
in
this
Land
have
come
out
from
the
East-part
of
the
World
,
where
it
was
so
used
,
rather
than
from
Rome
.
6.
Here
you
see
the
Argument
more
fully
set
down
,
and
the
same
foolish
Collection
made
that
was
before
.
For
except
it
could
be
proved
that
this
Error
of
keeping
Easter-day
with
the
Jews
had
begun
and
endured
in
Britanny
from
the
Apostles
time
downward
,
(
which
cannot
be
shewed
,
but
rather
the
contrary
is
certain
,
as
after
you
shall
hear
)
this
Collection
is
not
worth
a
rush
.
And
it
is
to
be
noted
by
the
way
,
that
as
Fox
cannot
tell
any
Tale
lightly
without
some
notorious
Lye
,
so
here
be
two
very
manifest
:
The
first
,
Bed.
l.
2.
Eccl.
hist.
c.
4
,
19.
&
l.
3.
c.
25.
that
St.
Bede
affirmeth
this
Custom
of
keeping
Easter
with
the
Jews
to
have
been
here
in
Britanny
in
his
time
,
as
though
all
Britanny
had
used
it
;
whereas
in
divers
places
he
doth
attribute
the
same
to
the
Scots
,
that
dwelt
in
the
Island
of
Ireland
principally
,
as
also
to
some
of
them
that
dwelt
in
Britanny
,
and
to
some
Britans
themselves
,
Two
Lies
of
Fox
.
but
all
the
English
Church
was
free
from
it
:
So
as
John
Fox
his
Speech
of
Britanny
in
general
is
both
false
and
fraudulent
.
But
the
other
clause
,
That
St.
Bede
testifieth
this
,
for
almost
1000
years
after
Christ
,
is
foolish
and
impudent
,
seeing
it
is
notorious
that
St.
Bede
dy'd
in
the
year
735
,
which
is
almost
300
years
short
of
Fox
his
Account
,
and
consequently
could
not
testifie
a
thing
so
long
after
his
death
.
But
this
the
Reynard
juggleth
,
to
make
St.
Bede
seem
to
be
a
late
Writer
;
whom
they
cannot
abide
,
for
that
he
setteth
down
the
Beginning
and
Progress
of
our
Church
far
different
from
theirs
.
7.
But
I
think
good
to
put
down
also
the
words
of
the
Magdeburgians
about
this
matter
,
The
Magdeburgians
Sentence
about
the
Conversion
of
Britanny
.
Magd.
cent.
2.
c.
2.
p.
9.
(
out
of
whom
Fox
took
his
Argument
,
and
the
Knight
of
the
Fox
)
to
the
end
it
may
appear
how
one
Heretic
teacheth
another
(
though
of
different
Sects
)
to
cavil
,
lye
,
and
cogg
,
and
do
agree
all
in
one
Spirit
of
Malignity
,
though
they
differ
in
Opinions
.
Thus
then
these
Captain
-
Lutherans
do
write
of
this
matter
in
their
famous
lying
and
deceitful
Centurial
Story
:
Quis
fuerit
,
qui
primùm
in
Britannia
Evangelium
docuer
it
,
&c.
Who
was
the
first
that
taught
the
Gospel
in
Britanny
,
is
not
clear
;
the
thing
that
seemeth
nearest
to
the
Truth
is
,
that
the
British
Church
was
planted
at
the
beginning
by
Grecian
Teachers
,
and
such
as
came
from
the
East
,
and
not
by
Romans
,
or
other
of
the
West-Church
.
And
to
this
we
are
moved
by
two
Conjectures
:
First
,
That
Peter
Abbot
of
Cluniack
writing
to
St.
Bernard
,
saith
,
That
the
Scotos
Graeco
more
suo
tempore
solitos
olim
Pascha
celebrare
,
non
Romano
.
Scots
in
his
time
were
wont
in
old
time
to
celebrate
Easter-day
after
the
manner
of
the
Grecians
,
and
not
of
the
Romans
:
And
secondly
,
for
that
Geffry
the
Cardinal
,
who
lived
about
the
year
of
Christ
700
,
doth
testifie
in
his
Story
of
Britanny
,
lib.
8.
cap.
4.
That
the
Britans
would
in
no
wise
admit
the
younger
Augustin
,
Legat
of
Gregory
the
Great
,
neither
acknowledge
any
Primacy
of
the
Bishop
of
Rome
over
them
;
which
is
another
clear
sign
that
Religion
was
not
planted
there
by
Romans
.
And
albeit
Pope
Innocentius
I.
in
his
Epistle
distinctione
12.
doth
affirm
on
the
contrary
side
,
that
all
the
Occidental
Churches
,
and
those
of
Africa
,
were
founded
by
Peter
,
or
by
his
Disciples
or
Successors
;
yet
we
judge
that
to
have
been
spoken
by
him
rather
of
desire
of
a
little
Vain-glory
,
or
of
Temporal
Power
,
than
for
that
the
Truth
is
so
,
or
may
be
proved
out
of
Stories
.
8.
Thus
our
Magdeburgenses
,
whose
words
I
have
caused
to
be
noted
more
at
length
,
by
that
they
require
some
consideration
;
and
that
by
these
sew
,
the
Reader
may
judge
of
the
quality
of
that
whole
huge
lying
story
of
theirs
,
which
our
Fox
hath
followed
in
his
Acts
and
Monuments
,
with
above
10000
false
Additions
of
his
own
;
and
I
speak
far
within
number
,
when
I
say
10000.
But
let
us
return
to
our
present
Story
.
The
examination
of
the
Magdeburgians
false
dealing
about
the
conversion
of
Britanny
.
9.
First
whereas
they
say
,
That
to
them
it
seemeth
nearest
to
the
Truth
,
That
Grecians
and
other
of
the
East-Church
,
and
not
of
the
West-Church
,
were
the
first
Preachers
in
Britanny
;
it
must
either
be
very
imprudently
spoken
against
their
own
Conscience
,
if
they
have
read
that
which
I
before
have
set
down
out
of
divers
Authors
,
(
they
having
no
one
Author
in
the
World
of
their
own
side
that
ever
wrote
so
,
or
signified
so
,
before
themselves
;
)
or
if
they
have
not
read
these
Authors
alledged
,
then
it
is
great
Presumption
in
them
to
take
upon
them
to
write
so
Universal
an
History
of
all
Matters
,
Times
,
and
Nations
,
as
they
profess
,
without
procuring
first
to
read
the
ancient
Authors
and
Writers
thereof
,
about
common
and
vulgar
things
at
least
.
But
hatred
and
malice
to
Rome
doth
make
them
blind
,
and
so
rather
to
run
into
all
kind
of
Absurdities
,
than
to
yield
any
Praise
or
commendable
thing
to
Rome
,
or
to
the
Bishops
thereof
.
But
let
us
go
forward
to
examin
more
particulars
,
for
there
are
store
in
this
little
Story
or
Relation
about
Britanny
.
10.
Their
first
Conjecture
or
Argument
why
Britanny
was
converted
by
Grecians
and
not
by
Romans
,
is
,
as
you
have
heard
,
for
that
Petrus
Cluniacensis
writeth
,
Scotos
Graeco
more
suo
tempore
,
solitos
olim
Pascha
celebrare
;
That
the
Scots
in
his
time
were
accustomed
in
old
time
to
celebrate
Easter
day
after
the
manner
of
the
Grecians
.
What
sense
hath
this
?
The
Scots
in
His
Time
did
celebrate
in
Old
Time.
What
sense
,
I
say
,
or
construction
can
this
have
?
I
confess
that
some
Scots
of
old
time
,
(
especially
in
Ireland
and
Orcades
,
as
divers
Britans
also
)
did
hold
the
Asian
Custom
of
celebrating
the
Easter
together
with
the
Jews
.
Bed.
hist.
Ang.
l.
2.
c.
4
,
19.
&
l.
3.
c.
3
,
25.
And
this
needed
not
to
be
prov'd
by
so
late
an
Author
as
Cluniacensis
,
for
that
St.
Bede
300
years
before
Petrus
Cluniacensis
doth
testifie
the
same
in
divers
places
of
his
Works
.
Albeit
how
the
Scots
in
Cluniacensis
his
time
did
(
as
these
men
say
)
celebrate
in
old
time
Easter
with
the
Grecians
,
(
the
Greek
Church
at
that
time
being
not
different
in
this
point
from
the
Roman
,
though
some
in
Asia
minor
were
)
this
cannot
be
understood
by
any
reasonable
man
.
And
it
may
be
it
was
written
after
Dinner
by
these
good
Germans
,
when
they
had
drunk
hard
,
and
so
I
leave
it
to
their
own
Explication
;
though
in
what
sense
soever
they
speak
it
,
or
it
may
be
understood
,
a
most
fond
Conjecture
it
is
for
that
which
they
pretend
,
(
as
we
have
shewed
)
to
wit
,
that
the
first
Preachers
of
Britanny
came
from
the
East
.
11.
About
the
second
Conjecture
upon
the
words
of
Geffry
of
Monmouth
,
About
Geffry
of
Monmouth
made
Bishop●
An.
1152.
whom
they
call
Geffry
the
Cardinal
,
there
are
as
many
more
unlearned
and
malicious
Escapes
to
be
noted
.
For
first
,
he
was
never
Cardinal
in
his
life
,
as
all
our
Histories
do
make
it
plain
;
but
first
a
Monk
,
then
Archdeacon
of
Monmouth
,
then
preferred
by
King
Stephen
to
the
Bishoprick
of
St.
Asaph
in
North-Wales
in
the
year
of
Christ
1152
,
as
both
Matthew
Paris
and
Matthew
of
Westminster
do
affirm
in
their
several
Histories
handling
that
year
.
Neither
did
any
man
to
our
knowledge
ever
call
him
Cardinal
,
but
only
a
certain
Venetian
School-master
named
Ponticus
Virunnius
,
who
living
almost
a
hundred
years
agone
,
Vide
Praef.
in
lib.
rerum
Brit.
Gaufredi
,
&c.
Heidelberg
.
impress
.
1587.
translated
some
part
of
this
Geffry's
British
History
,
or
rather
contracted
the
same
into
an
Epitome
,
for
the
pleasure
of
a
certain
Noble
Family
in
Venice
,
who
in
old
time
had
come
out
of
Britanny
.
And
this
man
,
either
of
Error
,
or
Flattery
to
that
Family
,
or
both
,
calleth
him
Cardinal
forsooth
,
against
the
clear
Testimony
of
all
others
that
lived
with
him
;
as
soon
after
his
Death
did
the
foresaid
Matthew
Paris
and
Guil.
Neobrigensis
,
long
before
this
other
late
Venetian
Schoolmaster
.
12.
And
of
this
our
Magdeburgians
could
not
be
ignorant
,
though
they
would
needs
make
Geffry
of
Monmouth
a
Cardinal
also
;
for
that
in
some
things
he
sheweth
himself
to
favor
the
old
Britans
against
St.
Augustin
that
came
from
Rome
.
Neither
could
they
be
ignorant
also
of
the
time
wherein
Geffry
lived
,
(
except
they
will
confess
themselves
to
be
very
unskilful
and
gross
Companions
indeed
)
seeing
so
many
Authors
do
testifie
the
same
,
to
wit
,
in
the
year
of
Christ
1152
,
in
which
year
he
was
made
Bishop
of
St.
Asaph
,
and
lived
divers
years
after
.
So
as
our
German
Heretics
appointing
him
,
for
his
more
credit
,
to
have
lived
in
the
year
of
Christ
700
,
do
add
of
their
own
benevolence
to
his
Antiquity
450
years
,
which
is
somewhat
more
than
Fox
took
from
St.
Bede
a
little
before
,
to
discredit
him
,
and
make
him
seem
a
young
Author
.
Notable
Falsification
of
Fox
and
Magdeburgians
in
corrupting
of
Times
.
And
these
Confederates
do
proceed
so
ridiculously
in
this
kind
of
Cozenage
,
as
the
one
affirming
St.
Bede
to
have
lived
1000
years
after
Christ
,
and
the
other
that
Geffry
of
Monmouth
lived
700
,
they
come
between
them
both
to
make
the
said
Geffry
to
be
300
years
elder
than
St.
Bede
,
whereas
he
was
indeed
450
years
younger
,
the
difference
is
in
all
750
years
.
And
this
is
not
of
Error
,
as
hath
been
shewed
,
and
is
most
plain
,
but
of
Envy
,
desiring
to
prefer
Geffry
,
that
seemeth
to
favour
them
sometimes
in
his
Narrations
about
St.
Augustin
,
and
to
put
back
St.
Bede
,
that
is
every
where
and
wholly
against
them
.
And
if
you
find
this
juggling
in
so
small
and
short
a
matter
as
this
is
;
imagin
what
passeth
in
their
whole
Volumes
:
I
mean
both
of
Fox
and
the
Magdeburgians
,
as
before
I
have
noted
.
And
thus
much
of
the
Title
and
Time
of
Geffry
of
Monmouth
:
Now
let
us
come
to
his
Words
and
Assertions
.
13.
First
,
in
his
sixth
Book
and
fourth
Chapter
quoted
by
our
Magdeburgians
,
there
is
no
such
matter
handled
at
all
as
they
mention
,
concerning
the
Strife
between
the
Britans
and
St.
Augustin
;
nor
in
the
next
two
Books
following
,
nor
in
all
the
four
Chapters
of
any
of
the
rest
.
But
in
the
eleventh
Book
and
seventh
Chapter
,
talking
of
the
coming
of
the
foresaid
Augustin
into
England
,
he
writeth
thus
:
Galfr.
Monumetens
lib.
11.
cap.
7.
Intereà
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
,
An
absurd
kind
of
reasoning
of
the
Magdeburgians
.
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
,
Petrus
Chrys.
Serm.
de
S.
Apollinari
.
Et
Petrus
Damian
.
de
eodem
,
Mombr
.
tom.
2.
Vide
Sur.
23.
Julii
.
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
,
Centuriatores
Magdburg
.
Flaccus
Iuyric
.
Jo.
Vigand
.
Matt.
Judex
.
Basilius
Faber
.
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
;
Aug.
tom.
1
p.
36.
&
Ep.
91.
ad
Conc.
Carth.
Hier.
ep.
ad
Demet
.
Basil
.
ep.
ad
innocent
.
Orosius
in
hist.
lib.
2.
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
,
&
beatae
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
,
That
the
custom
of
celebrating
Easter
with
the
Jews
came
not
in
with
the
first
Preachers
.
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
[
](A56472-e23360-b)*
*
Sup.
c.
1.
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
before
their
going
into
Britanny
,
to
wit
,
in
the
year
144
,
as
[
](A56472-e23560-b)*
*
Euseb.
in
chron.
an.
144.
Bed.
l.
2.
c.
2.4
.
&
19.
Item
l.
3.
c.
25.
Eusebius
testifieth
.
Reason
II
3.
Secondly
,
St.
Bede
declaring
in
many
places
of
his
Works
the
Contention
that
was
in
Britanny
about
this
Point
,
as
well
between
St.
Augustin
and
the
British
Bishops
,
as
between
St.
Laurentius
and
others
his
Successors
with
the
Irish
and
Scottish
Nation
;
he
sheweth
in
his
second
Book
what
Letters
Honorius
the
Pope
,
about
the
year
of
Christ
635
,
as
also
Pope
John
IV.
some
few
years
after
,
Bed.
l.
2.
hist.
cap.
19.
wrote
to
the
said
Nations
about
this
Error
,
Pro
eodem
errore
corrigendo
(
satth
St.
Bede
)
literas
eis
magna
Auctoritate
atque
Eruditione
plenas
direxit
.
The
Pope
wrote
them
Letters
full
of
Authority
and
Learning
for
the
correcting
this
Error
.
And
then
Beda
addeth
further
,
That
Pope
John
in
the
beginning
of
his
Epistle
declared
manifestly
,
that
this
Heresie
was
sprung
up
among
them
very
lately
,
nuperrimè
temporibus
istis
exortam
esse
haeresim
hanc
,
that
this
Heresie
was
sprung
up
very
lately
in
those
days
.
And
that
not
the
whole
Irish
and
Scottish
Nations
,
but
some
of
them
only
,
were
infected
therewith
,
so
as
this
was
never
universally
received
among
them
,
nor
begun
by
Antiquity
.
Reason
III
4.
The
third
Reason
is
,
for
that
St.
German
and
his
Fellows
going
twice
into
Britanny
almost
200
years
before
this
time
mentioned
,
to
resist
the
Pelagian
Heresie
,
never
made
mention
of
this
other
Heresie
of
Quartadecimani
,
or
of
Paschatitae
,
(
for
so
they
were
called
,
as
after
shall
be
shewed
;
)
which
yet
was
condemned
for
an
Heresie
more
than
200
years
before
that
again
,
to
wit
,
under
Pope
Victor
,
as
hath
been
said
,
and
so
held
in
all
Ages
after
,
especially
after
the
Council
of
Nice
had
reproved
the
same
,
and
allowed
of
the
Roman
Catholic
Use
;
as
not
only
St.
Beda
,
Bed.
l.
3.
c.
19.
in
the
place
before
alledged
out
of
the
words
of
St.
Wilfrid
,
doth
testifie
,
Euseb.
l.
3.
de
vit.
Constant
.
cap.
17
,
&
18.
but
the
same
also
appeareth
by
the
Emperor
Constantine's
own
Letters
registred
by
Eusebius
in
his
Life
.
All
which
being
so
,
it
is
more
than
probable
that
St.
German
would
have
said
or
written
somewhat
of
so
great
a
Controversie
,
if
he
had
found
the
contrary
Use
in
practise
among
the
Britans
in
his
days
.
Reason
IV
5.
A
fourth
Reason
may
be
the
Testimony
of
Florentinus
Vigorniensis
,
who
writeth
in
the
year
628
of
his
Chronicle
,
Flor.
Vigorn
.
in
Chron.
an.
628.
Eo
tempore
errorem
Quartadecimanorum
in
observatione
Paschatis
apud
Scotos
exortum
,
Honorius
Papa
redarguit
,
&c.
At
that
time
,
Honorius
the
Pope
did
reprove
the
Error
of
the
Quartadecimans
in
celebrating
Easter
,
sprung
up
among
the
Scottish-men
.
Thus
wrote
he
upon
the
point
of
500
years
past
,
whereby
it
is
evident
that
he
held
not
this
Custom
to
have
come
into
Britanny
with
the
first
Preachers
of
Christianity
.
Reason
V
A
Council
in
England
about
celebrating
of
Easter-day
.
Bed.
l.
3.
hist.
c.
25.
6.
Finally
,
it
appeareth
by
St.
Bede
,
That
a
Synod
or
Council
was
gathered
of
purpose
in
Northumberland
about
this
matter
,
in
time
of
our
English
Primitive
Church
,
in
the
year
of
Christ
664
,
and
the
22d
of
the
Reign
of
King
Oswyn
,
who
was
there
present
,
with
King
Egfride
his
Son.
The
chief
Disputers
in
this
Council
on
the
Scots
behalf
,
for
the
Eastern
Custom
,
was
one
Colman
,
an
Abbot
first
,
and
after
Bishop
of
Lindisferne
,
together
with
Bishop
Cedda
,
and
some
others
.
But
in
defence
of
the
Roman
Use
were
Agilbertus
Bishop
of
the
West-Saxons
,
and
Wilfride
an
Abbot
of
Northumberland
,
afterward
Archbishop
of
all
the
Kingdom
of
Northumbers
,
Vir
doctissimus
,
&c.
a
most
Learned
Man
(
as
St.
Bede
calleth
him
)
who
had
studied
both
in
Italy
and
France
,
&c.
7.
The
Question
was
handled
about
the
Antiquity
(
as
hath
been
said
)
of
both
Uses
and
Customs
,
A
Synod
and
Disputation
about
the
Controversie
of
celebrating
Easter
in
Engl.
but
especially
of
that
of
the
East
among
the
Scots
and
British
.
And
albeit
that
B.
Colman
did
allege
the
Tradition
of
Asia
.
from
St.
John
the
Evangelist
downward
,
as
also
the
Writing
of
one
Anatolius
a
Learned
Asian
Bishop
,
that
had
written
thereof
almost
200
years
before
;
yet
for
the
Antiquity
thereof
among
the
Scots
and
British
Nation
,
he
alleged
no
greater
Continuance
than
from
the
Abbot
Columba
,
who
lived
not
full
70
years
before
that
day
;
for
that
he
died
(
as
John
Bale
testifieth
)
in
the
year
of
Christ
598.
Bed.
l.
3.
c.
25.
Nunquid
Reverendissimum
Patrem
nostrum
Columbam
(
saith
B.
Colman
)
&
Successores
ejus
viros
Deo
dilectos
,
qui
eodem
modo
Pascha
fecerunt
,
divinis
Paginis
contraria
sapuisse
vel
egisse
credendum
est
?
Shall
we
think
that
our
most
Reverend
Father
Columba
and
his
Successors
,
being
men
so
beloved
of
God
as
they
were
,
did
understand
or
do
contrary
to
holy
Scriptures
in
celebrating
Easter
as
we
do
now
?
&c.
8.
Whereunto
St.
Wilfrid
answered
both
learnedly
and
piously
,
That
this
Error
might
be
tollerable
in
them
that
lived
so
distant
from
the
See-Apostolic
,
The
Answer
of
St.
Wilfrid
for
the
Roman
Use
.
in
a
Corner
of
the
World
,
so
long
as
it
was
held
without
Obstinacy
;
they
being
perhaps
pious
men
,
that
at
the
beginning
brought
it
in
from
the
East-parts
,
and
continued
the
same
upon
simplicity
,
delighted
with
the
facility
thereof
,
and
not
understanding
so
easily
the
Catholic
Roman
Calculation
,
which
had
many
great
difficulties
,
as
after
shall
appear
.
Simplicitate
rustica
,
saith
he
,
sed
intentione
pia
,
&c.
ad
quos
Catholicus
Calculator
non
advenerat
:
By
a
rude
kind
of
simplicity
,
but
Godly
intention
,
they
erred
,
&c.
no
learned
Catholic
Calculator
of
Times
and
Days
having
yet
come
to
them
.
Of
which
point
of
Calculation
we
shall
speak
somewhat
more
presently
after
.
9.
But
yet
here
now
we
see
by
this
Disputation
and
Conference
of
that
Synod
,
That
B.
Colman
himself
did
not
ascribe
the
beginning
of
this
Custom
unto
the
first
Preachers
of
Ireland
and
Scotland
,
Marian.
Scot.
in
Chron.
an.
430
,
&
432.
Prosp.
in
chron.
eod.
an
.
Bed.
l.
2.
c.
19.
nor
yet
unto
St.
Palladius
nor
Patritius
their
known
Apostles
,
that
200
years
before
that
time
were
sent
by
Pope
Celestinus
to
convert
both
Nations
in
the
year
430
and
432
,
as
all
Authors
do
agree
.
And
consequently
it
is
most
probable
to
be
true
,
that
which
Pope
John
IV.
before-named
writeth
unto
Thomianus
,
Chromanus
,
and
other
Scottish
Bishops
,
and
to
their
whole
Clergy
,
That
this
Custom
of
celebrating
Easter
upon
the
Full
Moon
of
March
,
was
begun
but
of
late
among
them
,
(
I
mean
among
the
Scots
dwelling
in
Ireland
,
and
in
the
Islands
near
about
,
for
that
of
them
principally
St.
Bede
professeth
himself
to
speak
.
)
And
thereby
insinuateth
,
that
by
them
also
the
same
was
imparted
with
the
Picts
and
Britans
and
other
Scots
that
lived
in
the
Isle
of
Britanny
.
And
by
this
the
Reader
may
see
,
how
good
an
Argument
it
is
which
the
Magdeburgians
and
John
Fox
do
use
and
urge
so
much
;
to
wit
,
That
forsomuch
as
this
Greek
or
Asian
Custom
of
celebrating
Easter
with
the
Jews
was
found
among
the
Scots
and
some
Britans
,
in
St.
Bede's
time
and
afterward
:
Ergo
,
It
is
likely
that
the
first
Preachers
of
Britanny
came
not
from
Rome
,
neither
were
of
the
Roman
Religion
,
but
rather
of
the
East-parts
;
of
which
Sequel
I
have
shewed
the
Absurdity
before
in
the
precedent
Chapter
.
10.
But
now
perhaps
you
will
ask
me
,
How
and
when
it
is
probable
that
this
Custom
came
in
among
the
Britans
?
Whereunto
I
answer
,
First
,
When
&
how
the
Eastern
Custom
came
in
among
the
Britans
.
for
the
Britans
,
that
some
are
of
opinion
it
was
brought
into
Britanny
it self
by
Pelagius
the
Heretic
,
or
some
of
his
Followers
,
about
the
year
of
Christ
420
,
who
being
a
Britan
born
,
and
a
Monk
(
as
some
think
)
of
the
famous
Monastery
of
Bangor
,
travelled
into
Italy
first
,
and
then
into
Sicilia
,
Aegypt
,
and
other
East-parts
of
the
World
,
to
learn
and
study
,
as
he
professed
;
and
by
that
profession
of
Hypocrisie
he
crept
into
many
Learned
and
Godly
mens
special
Love
and
Friendship
:
and
above
others
he
entred
with
St.
Paulinus
Bishop
of
Nola
,
and
by
him
with
St.
Augustin
.
Aug.
Ep.
105.
&
de
dono
persever
.
l.
2.
c.
20.
But
afterward
being
discovered
by
St.
Hierom
to
have
taught
Heresies
in
secret
,
together
with
his
Fellow
and
Disciple
Celestius
,
(
who
by
the
description
made
of
him
by
St.
Hierom
may
seem
to
have
been
a
Scottish-man
,
Hierom.
praef.
in
l.
in
Ezech.
for
he
saith
,
Habet
enim
progeniem
Scoticae
gentis
de
Britannorum
vicinia
,
for
he
hath
his
Off-spring
from
the
Scottish
Nation
near
to
the
Britans
;
)
wherefore
these
two
men
being
now
discovered
to
be
Heretics
,
and
condemned
by
Innocentius
I.
and
by
divers
Synods
,
are
said
for
very
shame
to
have
retired
into
Britanny
,
and
being
deadly
Enemies
to
the
Pope
and
Church
of
Rome
,
that
had
condemned
them
,
and
considering
that
the
Eastern
Custom
of
celebrating
Easter
was
opposite
to
the
same
Church
,
and
yet
defended
by
many
;
it
is
thought
probable
enough
that
they
might
bring
in
the
same
.
Herm.
Contr.
an.
430.
chron.
Wherewith
doth
seem
to
concur
somewhat
the
words
of
Hermannus
Contractus
a
Chronicler
,
that
wrote
above
500
years
ago
;
who
writing
of
the
year
of
Christ
630
,
saith
,
His
temporibus
Haeresis
de
Paschate
,
&
Pelagiana
,
Britanniam
turbat
;
In
these
days
the
Heresie
about
the
celebrating
of
Easter
,
and
the
Pelagian
,
did
much
trouble
Britanny
.
By
which
words
it
seemeth
that
he
would
signifie
that
these
two
Heresies
grew
to
be
all
one
in
England
,
and
consequently
like
to
be
brought
in
by
the
selt-same
men
.
11.
But
yet
,
all
this
notwithstanding
,
it
seemeth
much
more
probable
,
according
to
St.
Bede's
History
,
and
the
Reasons
before-alleged
,
that
this
Use
of
Easter
came
not
in
with
Pelagius
,
but
long
after
;
for
that
St.
German
,
and
St.
Lupus
,
and
others
,
made
no
mention
thereof
;
but
especially
for
that
the
Writings
of
the
Popes
Honorius
and
John
IV.
to
the
Scottish
Nation
and
Bishops
before-mentioned
,
say
,
That
this
Custom
of
Easter
was
newly
sprung
up
in
their
days
:
It
seemeth
more
probable
(
I
say
)
that
this
Custom
was
imparted
to
the
Britans
by
the
said
Scottish
Nation
,
and
namely
by
those
that
dwelt
(
as
hath
been
said
)
in
Ireland
,
or
in
the
Islands
of
Hebrides
.
But
how
they
themselves
gat
it
,
is
not
so
certain
;
yet
the
most
probable
seemeth
,
that
either
some
of
them
travelling
into
the
East-Countries
,
or
others
of
those
East-Countries
coming
to
them
,
brought
the
Observation
thereof
:
For
albeit
ever
after
that
the
same
was
condemned
by
Pope
Victor
,
and
the
Truth
established
by
the
Council
of
Nice
,
Constant
.
Epist.
ad
Episcopos
apud
Euseb.
l.
3.
c.
18.
de
vita
ejus
.
the
whole
Western
Church
,
yea
also
(
as
Constantine
saith
)
the
far
greater
part
of
all
East
,
held
the
Roman
Use
;
yet
was
not
the
contrary
so
extinguished
,
but
that
divers
Churches
of
Asia
minor
,
did
hold
and
practise
the
same
for
a
long
time
;
especially
certain
Heretics
,
as
the
Novatians
,
Montanists
,
Priscillianists
,
Sabbatians
,
and
others
that
seemed
of
the
Devouter
sort
,
and
therewith
deceived
many
simple
people
,
pretending
that
this
Use
was
more
pious
than
the
other
,
Exod.
12.
Levit.
23.5
.
Numb.
9.11
,
&c.
28.
Deut.
16.5
.
Mat.
26.
Marc.
14.
Luc.
22.
as
being
founded
in
the
express
words
of
Scriptures
of
the
Old
Testament
,
and
confirmed
by
the
Example
of
Christ
himself
,
who
made
his
Easter
together
with
the
Jews
upon
the
fourteenth
day
of
the
Moon
of
March
,
as
appeareth
by
the
Evangelists
.
12.
For
these
(
I
say
)
and
other
like
reason
,
it
seemeth
(
according
to
St.
Bede
)
that
the
simple
and
rude
Irish
and
Scottish
Christians
(
as
there
he
called
them
)
falling
upon
the
Use
of
this
Custom
,
did
like
better
of
it
than
of
the
Roman
,
which
required
more
exact
Calculation
and
Observation
of
Times
and
Days
,
as
before
hath
been
touched
,
Niceph.
hist.
Eccl.
l.
4.
c.
36.
&
l.
5.
c.
20.
and
as
appeareth
by
that
which
Nicephorus
writeth
,
that
the
old
Calculation
of
Easter
according
to
the
Roman
Use
(
to
wit
,
that
it
should
be
upon
the
first
Sunday
after
the
Full
Moon
of
March
)
was
so
hard
to
be
observed
oftentimes
,
as
some
learned
men
of
Aegypt
were
appointed
in
Alexandria
to
calculate
every
year
the
same
before-hand
,
&
that
the
Patriarch
of
that
Church
had
care
to
send
it
abroad
to
other
parts
of
the
World
for
their
Instruction
and
direction
therein
;
which
Office
of
calculating
Easter-day
was
exercised
for
divers
years
in
Alexandria
by
one
Theophilus
a
Priest
of
that
Church
;
who
afterward
coming
to
be
Patriach
,
wrote
divers
Paschal
Epistles
in
Greek
for
direction
of
finding
out
the
true
day
of
Easter
;
which
Epistles
were
translated
by
St.
Hierom
in
the
year
of
Christ
404.
Hier.
in
ep.
31.
ad
Theoph.
Epist.
64.
ad
Martian
.
And
after
the
said
Theophilus
made
a
Cyclus
,
or
Calculation
to
serve
for
100
years
together
,
as
appeareth
by
St.
Leo
the
Pope
in
his
Epistle
to
the
Emperor
Martian
.
All
which
Observations
and
Directions
being
hard
for
men
so
far
distant
(
as
Ireland
and
Scotland
was
from
Alexandria
)
to
know
and
keep
,
it
is
like
that
they
followed
rather
the
other
,
which
was
more
plain
and
easie
.
13.
And
this
is
insinuated
before
by
St.
Bede
,
when
he
saith
that
St.
Wilfrid
objected
to
B.
Colman
,
that
his
Ancestors
observed
this
Rustica
simplicitate
,
Lib.
3.
c.
25.
by
a
kind
of
rude
simplicity
;
and
added
further
,
that
no
learned
Calculator
of
Times
had
ever
arrived
unto
them
.
Reasons
of
difficulties
in
the
Roman
Account
.
And
if
any
man
will
know
the
Reasons
of
the
difficulties
that
were
in
this
Ecclesiastical
Roman
Account
or
Computation
for
celebrating
Easter
upon
the
first
Sunday
after
the
fourteenth
day
of
the
Moon
of
March
,
let
him
read
the
foresaid
Paschal
Epistles
of
Theophilus
,
as
also
the
learned
Discourse
of
Anatolius
Bishop
of
Laodicea
written
about
forty
years
before
the
Council
of
Nice
,
Euseb.
l.
7.
hist.
cap.
29.
Aug.
l.
2.
ad
quaest.
Jan.
c.
1
,
2.
part
whereof
is
set
down
by
Eusebius
in
his
Ecclesiastical
History
.
St.
Augustin
also
,
in
his
Answers
to
the
Questions
of
Januarius
,
shewing
the
reasons
why
the
Church
of
Christ
would
not
have
the
Feast
of
Easter
to
be
stable
and
firm
,
as
that
of
his
Nativity
,
Circumcision
,
and
some
other
Feasts
are
,
but
rather
to
follow
the
motion
of
the
Sun
and
Moon
,
for
divers
Mysteries
therein
contained
;
doth
touch
divers
points
of
the
foresaid
difficulties
.
But
the
principal
grounds
that
make
the
matter
hard
to
the
common
sort
,
are
,
first
,
the
inequality
between
Annus
Solaris
,
and
Annus
Lunaris
,
that
is
to
say
,
the
Year
according
to
the
course
of
the
Sun
,
and
according
to
the
course
of
the
Moon
;
the
Church
using
the
second
,
and
not
the
first
.
And
the
difference
between
them
standing
in
the
odds
of
eleven
days
,
for
equalling
whereof
serveth
the
Rule
of
the
Epact
answerable
to
the
Cycle
of
the
Golden
Number
,
The
Use
of
Epact
,
Golden
Number
,
and
Cycle
of
Dominical
Letters
for
observing
Easter
day
.
consisting
of
19
years
Revolution
,
for
observing
the
beginnings
and
Full
Moons
that
fall
out
in
every
year
,
seeing
that
Easter-day
must
be
kept
upon
the
first
Sunday
after
the
first
Full
Moon
in
March
,
as
hath
been
said
.
And
furthermore
,
forasmuch
as
this
fourteenth
day
of
the
Moon
must
be
that
which
falleth
upon
the
very
day
of
the
Spring
Equinoctial
,
or
immediately
followeth
the
same
,
(
which
Equinoctium
was
observed
by
the
Council
of
Nice
to
be
in
those
days
upon
the
21st
of
March
,
though
since
that
time
it
fell
back
by
little
and
little
to
the
11th
day
,
for
correction
whereof
Pope
Gregory
XIII
.
was
forced
to
make
his
Reformation
from
the
year
1582
,
by
detracting
ten
days
,
as
all
men
know
:
For
this
(
I
say
)
and
for
that
if
the
fourteenth
day
of
the
Moon
of
March
should
happen
to
be
Sunday
,
the
celebration
of
Easter
must
,
by
the
same
ancient
[
](A56472-e26820-b)*
*
Euseb.
lib.
5.
Ecc.
hist.
c.
23.
S.
Amb.
ep.
ad
Episcopos
per.
Aemiliam
constitutos
,
and
St.
Bede
l.
de
ratione
temp.
c.
57.
Fathers
Prescription
,
be
transferred
to
the
next
Sunday
.
For
observing
of
these
Points
,
the
Cycle
also
of
the
Sun
,
or
Circle
of
Dominical
Letters
,
containing
the
Revolution
of
28
years
,
was
invented
,
as
necessary
for
this
Observation
.
I
might
add
much
more
to
this
effect
;
but
this
is
sufficient
to
shew
the
grounds
of
many
difficulties
,
as
also
(
returning
home
to
our
Affair
in
hand
)
to
shew
the
beginning
of
the
Eastern
Custom
among
the
Scots
,
Picts
,
and
Britans
,
not
to
be
of
that
Antiquity
which
John
Fox
and
his
Fellows
would
pretend
.
14.
But
now
,
besides
this
,
Where
also
they
do
yield
the
reasons
of
this
Ordination
.
we
may
not
omit
another
point
of
more
consideration
for
the
Reader
's
Utility
,
which
is
the
small
Piety
or
Religion
of
these
Sectaries
of
our
days
;
who
care
not
what
they
grant
,
deny
,
or
say
,
so
they
say
somewhat
against
Rome
,
her
Bishops
,
or
Religion
,
even
in
the
first
Ages
,
or
Primitive
Church
:
For
to
this
end
,
and
with
this
good
mine
,
you
shall
see
them
here
prefer
in
effect
the
foresaid
Eastern
Custom
of
celebrating
Easter
us'd
by
the
Britans
and
Scots
,
before
the
Catholic
Custom
of
Rome
;
albeit
they
well
know
how
many
Ages
agone
it
hath
been
condemned
not
only
for
Error
,
but
also
for
Heresie
;
The
Sectaries
of
our
time
allow
of
the
celebrating
Easter
with
the
Jews
.
yea
tho'
themselves
do
practise
the
contrary
Custom
at
this
day
in
England
and
Germany
.
For
that
this
is
also
a
knack
of
these
good
men
,
to
speak
one
thing
for
advantage
,
and
practise
another
.
As
for
Example
when
the
Question
is
about
all
those
Books
of
the
Old
and
New
Testament
which
by
Luther
and
Lutherans
are
rejected
from
the
Canon
of
Canonical
Scriptures
,
as
Ecclesiasticus
,
Judith
,
Hester
,
Macchabees
,
St.
James
Epistle
,
the
Apocalypse
,
and
other
like
:
When
we
reprehend
the
Lutherans
for
this
point
,
our
Protestants
of
England
take
their
parts
,
and
defend
them
stoutly
,
as
we
see
by
the
Writings
of
Fulk
,
Camp.
in
ration
.
reddit
.
cap.
1.
Chark
,
Whitaker
,
and
others
,
against
F.
Campian
,
that
objected
the
same
to
Luther
and
his
Followers
;
and
yet
on
the
other
side
they
set
the
same
Books
forth
in
their
English
Bibles
,
as
Books
of
the
Scriptures
.
What
dealing
,
I
pray
you
,
is
this
?
For
either
they
be
Scriptures
,
and
consequently
of
Infallible
Truth
,
or
no.
If
the
first
,
then
why
do
you
defend
the
Lutherans
,
that
call
them
in
doubt
?
If
the
second
,
why
do
you
set
them
forth
to
the
people
among
Scriptures
?
Luther
's
Opinion
of
Easter
.
Lib.
de
Concil.
15.
The
like
Example
may
be
taken
from
Martin
Luther
,
who
in
his
Book
de
Conciliis
doth
persuade
the
German
Princes
to
observe
Easter-day
as
an
immovable
Feast
,
whensoever
it
falleth
out
,
without
expecting
Sunday
,
as
the
Roman
Church
doth
;
Gal.
4.
which
point
he
saith
is
contrary
to
the
Apostle
,
forbidding
us
to
observe
Days
,
Months
,
and
Years
.
And
yet
I
do
not
hear
but
that
He
,
and
other
Lutherans
to
this
day
,
do
observe
the
Roman
Use
in
practice
of
their
Church
concerning
this
point
.
And
the
very
same
may
be
noted
here
of
our
English
Calvinists
;
who
tho'
in
Practice
of
the
English
Church
do
observe
the
same
Roman
Custom
,
as
all
men
do
know
,
yet
in
their
Writings
they
are
content
to
impugn
the
same
,
as
a
matter
coming
from
Rome
;
which
you
may
see
notoriously
performed
by
John
Bale
,
John
Bale
defendeth
the
Jewish
keeping
of
Easter
.
lib.
3.
c.
25.
a
chief
Gospeller
in
King
Henry
VIII
.
and
King
Edward's
days
,
who
treating
of
the
former
Disputation
between
Colman
the
Scottish
Bishop
and
St.
Wilfrid
the
English
Abbot
,
in
the
foresaid
Council
of
Northumberland
related
by
St.
Bede
,
praiseth
highly
the
first
,
to
wit
Colman
,
together
with
his
Learning
and
Piety
in
defending
the
Jewish
Custom
;
but
scoffeth
very
contemptously
and
spitefully
at
the
second
,
that
propugned
the
Catholic
Roman
Use
,
notwithstanding
that
St.
Bede
(
as
before
you
have
heard
)
calleth
St.
Wilfrid
Virum
doctissimum
,
a
most
learned
man
,
and
other
ways
also
for
his
Holiness
extolleth
him
exceedingly
,
affirming
among
other
points
,
That
for
his
rare
Learning
and
great
Vertue
he
was
made
Archbishop
of
all
the
Kingdom
of
Northumberland
,
divided
after
him
into
two
Bishoprics
,
York
and
Lindisferne
;
and
when
afterward
(
as
to
the
best
men
happeneth
)
he
was
persecuted
and
driven
out
by
violence
of
King
Egfrid
from
his
said
Archbishopric
,
Bed.
l.
3.
c.
25.
&
l.
4.
c.
3.14
.
An.
Dom.
677
,
678.
he
went
and
preached
to
the
South-Saxons
,
and
converted
all
that
Kingdom
,
together
with
the
Isle
of
Wight
,
working
many
Miracles
in
like
manner
among
them
;
whereby
he
is
truly
called
,
the
Apostle
of
Sussex
.
16.
Thus
writeth
Bede
of
St.
Wilfrid
Apostle
of
the
South-Saxons
,
who
vanquished
also
in
the
former
Disputations
B.
Colman
,
and
converted
thereby
King
Oswyn
from
his
former
Rite
of
observing
Easter
with
the
Jews
,
(
which
he
had
learned
during
his
Education
in
Scotland
)
to
follow
the
Roman
Use
.
But
what
(
think
you
)
saith
John
Bale
thereof
?
You
shall
hear
in
his
own
words
:
Stulté
respondit
Wilfridus
,
Bal.
cent.
1.
script
.
Brit.
(
saith
he
)
&c.
Wilfrid
answer'd
like
a
Fool
,
saying
,
that
the
Apostle
St.
John
did
play
the
Jew
in
many
things
,
&c.
So
saith
Bale
;
which
words
,
besides
the
Contumely
,
contain
a
most
false
Lye
,
and
Slander
also
;
Bed.
l.
3.
c.
25.
for
that
Wilfrid
said
not
so
,
as
in
St.
Bede
may
be
seen
,
but
only
that
St.
John
might
tolerate
,
perhaps
,
for
a
time
certain
Rites
of
the
Old
Law
,
as
some
of
the
other
Apostles
also
had
done
(
and
namely
St.
Paul
in
circumcising
Timothy
)
to
bury
the
Synagogue
with
Honour
,
Act.
20.
&c.
17.
But
hearken
yet
further
how
this
new
Gospeller
,
and
old
Apostate-Fryer
,
goeth
forward
against
this
holy
Man
:
Bal.
cent.
1.
script
.
Brit.
in
Colman
.
Temporum
(
saith
he
)
calculatores
Evangelistis
opponit
;
Wilfrid
did
oppose
the
Roman
Computists
,
or
Calculators
of
times
,
against
the
Authority
of
the
Evangelists
.
This
is
an
open
Lye
,
as
the
place
in
Bede
will
testifie
;
for
he
saith
only
,
that
perhaps
one
cause
why
the
rude
simplicity
of
the
ancienter
sort
of
Scottish
Christians
embraced
the
Jewish
Custom
at
the
beginning
,
amongst
other
things
might
be
,
Absurd
calumniations
of
John
Bale
.
for
that
no
learned
Calculator
of
the
Roman
Use
had
in
those
days
arrived
unto
them
.
He
saith
not
one
word
of
opposing
this
to
the
Evangelists
;
and
yet
by
the
way
do
you
note
,
that
this
false
Apostata
would
have
his
Reader
think
that
this
Jewish
Heretical
Custom
is
conform
to
the
Evangelists
,
than
which
nothing
can
be
spoken
more
wickedly
.
Bal.
ibid.
18.
But
let
us
go
forward
,
and
see
what
ensueth
:
In
fine
(
saith
he
)
suis
praevaluit
Imposturis
,
dementatis
qui
aderant
Regibus
,
&c.
In
the
end
Wilfrid
in
his
Disputation
prevailed
by
his
Impostures
,
having
bewitched
the
two
Kings
that
were
present
,
King
Oswyn
and
King
Egfrid
.
Did
you
ever
hear
a
more
shameless
tongue
?
But
this
he
wrote
of
St.
Wilfrid
,
(
Obiter
,
and
by
the
way
)
in
the
Narration
he
maketh
of
B.
Colman
.
But
when
he
cometh
to
talk
of
him
in
particular
and
severally
,
he
is
far
more
bitter
and
impudent
against
him
;
telling
us
first
,
how
that
after
Wilfrid
had
been
in
France
,
Italy
and
Rome
,
to
study
,
Bal.
cent.
1.
in
Wilfrid
.
and
there
learned
the
Mathematical
Calculations
of
times
out
of
the
Gospels
:
Reversus
in
Patriam
,
Romanas
Consuetudines
,
contra
Quartadecimanos
,
(
sic
enim
pios
homines
tunc
derisorié
vocabant
)
disceptationibus
in
Synodo
publicis
defendebat
,
gerebatque
circa
collum
reliquiarum
,
quas
Roma
tulerat
,
capsulam
quandam
,
&c.
Et
Archiepiscopus
denique
ob
haec
&
his
similia
constitutus
,
bis
infra
spatium
45
annorum
,
non
ob
Regum
insolentiam
,
ut
Polidorus
immodesté
scribit
,
sed
ob
suam
temeritatem
,
imò
malitiam
atque
neguitias
plures
,
A
most
malicious
speech
of
Bale
against
St.
Wilfrid
.
Archiepiscopatu
pulsus
est
,
&
longo
tandem
confectus
senio
,
periit
Anno
Christi
710.
He
returning
from
Rome
to
his
Country
,
did
defend
by
public
Disputations
in
a
Synod
the
Roman
Customs
against
these
men
,
(
who
being
Pious
and
Godly
,
were
called
scoffingly
in
those
days
Quartadecimans
)
he
carried
about
his
Neck
a
certain
Box
of
Saints
Reliques
,
which
he
brought
with
him
from
Rome
:
And
being
for
these
and
other
like
things
made
Archbishop
,
he
was
driven
out
twice
within
45
years
from
his
Archbishopric
;
and
this
not
by
the
Insolency
of
the
Kings
that
drave
him
out
(
as
Polidor
doth
immodestly
write
)
but
rather
for
his
own
Rashness
,
yea
Malice
,
and
many
Wickednesses
,
&c.
And
so
at
length
being
consumed
with
Old
Age
,
he
perished
in
the
year
of
Christ
710.
19.
Behold
here
a
Narration
worthy
the
Spirit
of
a
new
Gospeller
and
old
Apostata
,
against
so
Venerable
and
Worthy
a
Pillar
of
our
Primitive
English
Church
as
was
St.
Wilfrid
!
Crimes
objected
by
Bale
to
St.
Wilfrid
.
Mark
how
he
is
tax'd
for
travelling
and
studying
at
Rome
,
for
defending
by
public
Disputations
the
Roman
Custom
of
celebrating
Easter
,
which
yet
was
defended
and
decreed
openly
by
the
General
Council
of
Nice
,
as
before
you
have
heard
,
and
after
shall
be
proved
;
for
bearing
a
Box
of
Reliques
about
his
Neck
brought
from
Rome
,
which
no
doubt
is
one
of
the
things
that
most
troubleth
the
Spirit
of
John
Bale
,
as
it
did
the
Devils
and
wicked
Spirits
in
England
,
who
cry'd
,
and
were
cast
out
by
the
same
,
as
you
may
read
in
them
that
write
his
Life
.
20.
Moreover
he
saith
,
That
for
his
own
Wickedness
he
was
driven
out
of
his
Archbishopric
,
and
so
finally
perished
in
the
year
710.
As
for
his
perishing
,
if
he
perished
that
lived
so
austere
a
Religious
Life
,
converted
so
many
thousand
English
Heathens
to
Christian
Faith
,
wrought
so
many
Miracles
as
are
recorded
of
him
;
then
woe
to
Us
,
that
cannot
imitate
so
great
Holiness
,
and
woe
to
John
Bale
,
that
ran
out
of
Religion
,
and
being
a
Fryer
took
a
Wench
named
Faithful
Dorothy
;
and
that
,
as
himself
braggeth
,
[
](A56472-e28610-b)*
*
Bal.
cent.
5.
descript.
Brit.
fol.
244.
Neque
ab
homine
,
neque
per
hominem
,
sed
ex
speciali
Christi
dono
;
Neither
from
man
,
nor
by
man
,
but
by
the
special
Gift
of
Christ
,
as
tho'
Christ
did
use
to
divide
such
Gifts
to
Fryers
that
had
vowed
Chastity
.
And
how
good
a
Fellow
he
became
afterward
,
and
how
pleasant
a
Companion
,
you
may
understand
by
his
own
words
,
when
writing
of
his
Works
he
saith
,
Cent.
ibid.
Facetias
&
jocos
sine
certo
numero
feci
;
I
have
written
Jests
and
Pastimes
without
any
certain
number
;
(
a
fit
Argument
for
a
new
Gospelling
Fryer
!
)
But
yet
how
far
this
exercise
of
Jesting
was
from
the
Gravity
and
Holiness
of
St.
Wilfrid
,
no
man
can
doubt
.
And
so
himself
(
miserable
man
!
)
may
be
thought
to
have
perished
,
while
the
other
reigneth
eternally
in
Heaven
.
21.
And
as
for
Refutation
of
the
horrible
Slander
,
That
for
his
Wickedness
St.
Wilfrid
was
driven
out
of
his
Archbishopric
;
I
have
no
better
means
present
,
than
to
oppose
against
this
lying
Apostata
the
Universal
Consent
of
all
Antiquity
,
especially
those
that
wrote
his
Life
;
as
St.
Bede
,
and
after
him
Hedius
,
Odo
,
Fridegenus
,
Petrus
Blesensis
,
and
others
,
who
have
written
both
his
Life
and
Death
,
as
of
a
great
Saint
;
and
his
Memory
and
Festival
Celebration
is
held
throughout
the
Universal
Church
upon
the
12th
day
of
October
,
See
the
Martyrology
of
Vsuard
.
and
the
Annot.
of
Molan
.
die
12.
Oct.
and
Baron
.
upon
the
Rom.
Martyr
.
eodem
die
.
as
all
Martyrologies
do
testifie
.
And
thus
much
of
the
Insolency
of
John
Bale
against
the
person
of
St.
Wilfrid
.
22.
But
now
,
whereas
further
he
is
not
ashamed
to
defend
the
Jewish
Custom
,
and
the
Quartadecimans
condemned
for
it
,
saying
,
That
they
were
pious
men
,
and
were
called
by
the
nickname
of
Quartadecimans
for
a
scoff
only
;
I
am
forced
to
deal
further
therein
,
and
to
shew
him
first
to
be
an
Heretical
and
most
shameless
Calumniator
,
for
that
the
name
of
Quartadecimani
,
or
Quatuordecimani
,
(
signifying
those
that
observe
the
fourteenth
day
of
the
Moon
of
March
to
celebrate
Easter
)
is
an
old
name
appointed
to
those
that
held
that
Heretical
Use
for
many
Ages
agone
,
as
may
appear
by
St.
Epiphanius
,
that
wrote
1200
years
agone
,
whose
words
are
these
:
Epiph.
haeres.
50.
Emersit
rursus
mundo
alia
Haeresis
Tesseradecatitarum
appellata
,
quos
Quartadecimanos
quidam
appellant
;
There
is
another
Heresie
sprung
up
in
the
World
of
some
that
are
called
in
Greek
Tesseradecatites
,
which
others
in
Latin
do
call
Quartadecimans
,
&c.
The
Explication
of
which
words
St.
Augustin
after
him
,
in
his
Book
of
Heresies
written
to
Quod-vult-Deus
,
doth
set
down
thus
:
Aug.
har.
29.
Hinc
appellati
sunt
,
quòd
non
nisi
quartadecima
Luna
mense
Martio
Pascha
celebrant
;
These
People
are
called
by
the
Greek
words
Tesseradecatites
,
and
by
the
Latin
Quartadecimans
,
for
that
they
do
celebrate
Easter
upon
the
fourteenth
day
of
the
Moon
of
March.
Unde
etiam
Quartadecimani
cognominati
sunt
,
saith
Nicephorus
,
lib.
4.
Histor.
cap.
36.
for
which
cause
they
are
called
also
Quartadecimans
.
23.
And
yet
further
the
same
men
were
called
also
by
a
third
name
of
Paschatites
,
as
appeareth
both
by
St.
Philastrius
Bishop
of
Brixia
,
somewhat
before
St.
Epiphanius
;
who
in
his
Catalogue
of
Heresies
numbring
up
these
Paschatites
,
Philast
.
in
catal
.
hares
.
yieldeth
the
reason
of
their
name
in
these
words
:
Qui
asserunt
quartadecima
Luna
celebrandum
esse
Pascha
,
non
autem
sicuti
Ecclesia
Catholica
celebrat
;
Who
affirm
that
Easter-day
is
to
be
celebrated
upon
the
fourteenth
of
the
Month
of
March
,
(
upon
whatsoever
day
it
shall
fall
out
,
and
not
as
the
Catholic
Church
doth
accustom
to
expect
the
Sunday
.
24.
Well
then
,
we
see
that
St.
Wilfrid
,
and
other
Roman
Catholics
of
his
time
,
did
not
invent
the
name
of
Quartadecimani
for
a
scoff
to
disgrace
godly
men
thereby
,
as
ungodly
John
Bale
blusheth
not
to
avouch
;
but
that
it
is
an
old
name
,
invented
and
appointed
by
the
Universal
Primitive
Church
,
to
them
that
defended
obstinatly
the
Jewish
Custom
of
celebrating
Easter-day
strictly
upon
the
fourteenth
day
of
the
Moon
of
March
,
according
to
the
Prescript
of
the
Mosaical
Law
;
which
Custom
hath
been
accounted
naught
,
Jewish
,
and
Heretical
,
for
the
space
of
1400
years
,
to
wit
,
ever
since
the
Decree
of
St.
Victor
,
Pope
of
Rome
,
against
the
same
,
since
which
time
all
Authors
that
have
written
of
Heresies
,
have
held
for
Heretics
those
that
defended
this
Custom
;
as
may
appear
first
by
Tertullian
,
Tert.
de
praescrip.
advers.
Haeres
.
that
liv'd
in
that
very
time
of
Pope
Victor
,
or
presently
after
;
as
also
by
the
first
Council
of
Nice
,
which
was
held
some
hundred
years
after
Victor
again
,
and
Victor's
Decree
therein
confirmed
;
as
after
again
in
the
Council
of
Antioch
,
Concil.
Ant.
cap.
1.
Concil.
Laod.
cap.
7.
Theod.
l.
3.
c.
ult.
de
fab.
haer.
Niceph.
l.
4.
hist.
c.
36.
Damasc
.
haeres.
50.
gather'd
together
almost
50
years
after
that
of
Nice
;
and
somewhat
after
that
again
,
by
the
Council
of
Laodicea
;
and
then
by
Philastrius
and
Epiphanius
before
cited
;
and
finally
by
St.
Augustin
,
Theodoretus
,
Nicephorus
,
Damascenus
,
and
others
that
ensued
.
And
the
Defenders
of
this
Heresie
,
(
howsoever
John
Bale
and
his
Fellows
will
sanctifie
them
now
again
for
pious
men
,
for
that
they
hold
against
the
Roman
Church
)
were
so
odious
to
the
Catholic
Fathers
,
even
of
the
Greek
and
Eastern
Church
,
especially
after
the
Determination
of
the
Council
of
Nice
,
(
which
Determination
,
tho'
it
be
not
extant
now
in
the
said
Councils
Decrees
,
yet
is
it
testified
sufficiently
,
both
by
Theodoretus
,
and
the
Letters
of
Constantine
himself
,
Theod.
l.
6.
c.
9.
Euseb.
l.
3.
de
vit.
Constant
.
c.
17
,
18.
Socrat.
l.
6.
hist.
c.
10
,
20.
recorded
by
Eusebius
,
that
Socrates
in
his
Story
writeth
of
St.
John
Chrysostom
,
Archbishop
of
Constantinople
,
these
words
:
Eis
,
qui
in
Asia
Festum
Paschatis
quartodecimo
die
mensis
primi
celebrabrant
,
Ecclesias
,
non
secùs
quam
Novatianis
,
ademit
.
St.
Chrysostom
did
take
away
Churches
throughout
his
Jurisdiction
from
those
that
in
Asia
did
celebrate
the
Feast
of
Easter
upon
the
fourteenth
of
March
,
no
less
than
from
the
Novatian
Heretics
themselves
:
And
no
less
doth
the
same
Author
report
of
Leontius
Bishop
of
Ancyra
in
Asia
,
and
other
Eastern
Bishops
.
25.
And
the
reason
hereof
was
not
only
for
that
by
this
different
Custom
of
celebrating
Easter
there
grew
great
Schisms
amongst
Christians
,
but
for
that
indeed
the
true
Formality
of
this
Heresie
(
consisting
in
that
they
would
make
it
of
necessity
to
keep
the
Old
Law
in
this
behalf
)
was
begun
first
by
an
Heretic
called
Blastus
,
as
appeareth
by
Tertullian
,
who
(
to
use
his
own
words
)
saith
thus
:
Latenter
Judaismum
introducere
voluit
,
dicens
,
Tert
,
l.
de
praesc
.
cont.
haeres
.
Pascha
non
aliter
custodiendum
esse
,
nisi
secundum
Legem
Moysis
quartodecimo
mensis
.
He
meant
covertly
to
bring
in
Judaism
,
affirming
that
Easter
was
not
to
be
kept
,
but
according
to
the
Law
of
Moyses
,
upon
the
fourteenth
day
of
the
first
Month.
Why
the
Asian
Custom
of
celebrating
Easter
was
condemmed
.
For
refutation
of
which
Heresie
,
Tertullian
saith
,
Quis
autem
nesciat
,
quoniam
Evangelica
gratia
evacuatur
,
si
ad
Legem
Christus
redigitur
?
Who
doth
not
know
but
that
the
grace
of
Christ's
Gospel
is
made
void
,
if
Christ
be
reduced
again
to
the
Observation
of
the
Mosaical
Law
?
26.
This
then
was
the
very
essential
point
of
this
Heresie
,
and
of
them
that
defended
the
same
;
to
wit
,
That
they
would
bind
Christians
to
the
observation
of
this
point
according
to
the
Mosaical
Law.
Against
which
point
of
Obligation
St.
Paul
is
so
earnest
in
many
places
of
his
Epistles
,
as
he
resisted
St.
Peter
openly
,
for
that
by
his
Conversation
only
he
did
seem
to
force
or
bind
men
to
Judaical
Observations
:
Gentes
cogis
Judaizare
:
Gal.
2.
you
do
force
Gentiles
to
follow
the
Jews
.
And
for
this
cause
he
wrote
so
earnestly
to
the
Galatians
:
Ecce
,
ego
Paulus
dico
vobis
,
si
circumcidamini
,
Christus
nihil
vobis
proderit
;
Gal.
5.
Behold
,
I
Paul
do
testifie
unto
you
,
That
if
you
do
circumcise
your selves
,
(
or
use
this
Mosaical
Ceremony
)
Christ
shall
profit
you
nothing
.
27.
And
again
,
he
telleth
them
in
the
same
place
,
That
whosoever
useth
but
this
one
Ceremony
of
Circumcision
,
How
the
celebrating
of
some
Ceremonies
or
Customs
for
a
time
might
be
lawful
.
bindeth
himself
thereby
to
the
observation
of
all
the
Old
Law
,
and
consequently
doth
deprive
himself
of
the
whole
Grace
of
Christ
;
which
yet
is
to
be
understood
(
as
ancient
Fathers
do
expound
)
after
the
Gospel
of
Christ
was
fully
divulged
,
and
in
them
that
did
use
any
of
these
Ceremonies
as
of
necessity
;
for
that
otherwise
we
read
of
the
Apostles
themselves
,
gathered
together
in
Council
,
that
they
gave
leave
to
Christians
for
a
time
at
the
beginning
,
abstinere
à
sanguine
&
suffocato
,
Acts
15.29
.
to
abstain
from
Blood
,
and
that
which
is
strangled
,
or
rather
did
ordain
the
same
:
which
yet
afterwards
was
taken
away
again
by
Authority
of
the
Church
;
so
as
it
is
evident
that
the
toleration
was
for
a
time
only
,
and
as
a
thing
indifferent
without
obligation
.
And
for
like
respect
we
read
of
St.
Paul
himself
,
that
albeit
afterward
he
did
forbid
to
the
Galatians
the
use
of
Circumcision
with
such
severity
as
you
have
heard
,
yet
at
the
beginning
he
circumcised
Timothy
for
respect
of
the
Jews
,
as
St.
Luke
testifieth
,
for
that
the
Gospel
was
not
yet
so
far
preached
,
Acts
16.3
.
as
it
made
the
Observations
of
the
Mosaical
Law
to
be
wholly
unlawful
;
especially
if
they
were
used
as
things
indifferent
,
and
not
of
necessity
;
as
it
is
probable
that
both
St.
John
Evangelist
,
Polycarp
,
and
others
of
the
East-Church
did
,
How
the
Roman
Use
began
of
celebrating
Easter
upon
a
Sunday
.
when
for
a
time
they
used
the
Festival
Day
of
celebrating
Easter
,
as
an
indifferent
thing
,
obliging
no
man
to
follow
the
one
or
the
other
Use
;
to
wit
,
either
this
of
the
fourteenth
day
commanded
by
the
Old
Law
,
or
the
other
of
the
Sunday
brought
in
by
Tradition
from
St.
Peter
and
St.
Paul
in
the
Roman
Church
;
Bed.
l.
de
ratio
temp.
c.
42.
Ignat.
ep.
6.
ad
Magnes
.
&
8.
ad
Philip.
Apoc.
1.10
.
as
,
among
others
,
St.
Protherius
Patriarch
of
Alexandria
(
by
the
Testimony
of
St.
Bede
)
doth
write
to
Pope
Leo
:
And
long
before
them
both
,
St.
Ignatius
Bishop
of
Antioch
(
which
Church
was
founded
by
St.
Peter
)
doth
testifie
in
divers
Epistles
,
that
Easter-day
was
to
be
celebrated
upon
a
Sunday
.
Yea
,
St.
John
himself
,
making
mention
of
dies
Dominicus
,
the
Lord's
day
,
in
the
beginning
of
his
Apocalypse
,
as
of
a
solemn
Day
above
the
rest
,
(
which
no
man
will
deny
to
be
Sunday
)
there
is
no
other
reason
why
this
day
should
be
called
our
Lord's
Day
with
so
special
Title
of
Festivity
,
but
only
for
that
it
was
dedicated
in
the
Apostles
time
to
the
Resurrection
of
Christ
.
And
if
in
every
Week
it
be
kept
Festival
for
that
respect
,
and
that
the
whole
Sabboth
be
turned
into
it
;
then
much
more
just
is
it
that
the
great
Sabboth
of
Christ's
Resurrection
should
be
once
a
year
celebrated
upon
this
day
.
Yet
was
the
matter
,
as
you
have
heard
,
left
for
arbitrary
and
indifferent
for
divers
years
in
Asia
,
without
constraint
on
either
side
.
28.
But
when
in
process
of
time
the
Bishops
of
Rome
,
especially
Pope
Pius
I.
and
Victor
,
had
perceiv'd
that
by
this
Toleration
and
Difference
of
Observation
,
not
only
Schisms
and
Dissention
grew
,
but
Heresie
also
and
Judaism
was
meant
to
be
brought
in
;
then
the
said
Pius
I.
in
the
year
of
Christ
148.
(
as
Eusebius
testifieth
)
made
a
Decree
against
the
Asian
Jewish
Observation
;
Euseb.
in
Chron.
an.
148.
De
consecrat.
dis.
3.
cap.
Nosse
.
&
ibid.
dis.
4.
cap.
Celebritatem
.
Euseb.
l.
5.
hist.
c.
23
,
24.
and
after
him
again
,
in
the
next
Age
following
,
Pope
Victor
seeing
the
same
inconveniences
greatly
to
increase
,
wrote
a
Letter
to
Polycrates
Bishop
of
Ephesus
to
gather
a
Synod
against
it
about
the
year
of
Christ
249
,
as
Eusebius
testifieth
.
And
when
he
perceived
,
that
both
He
and
divers
Asian
Bishops
did
stand
more
stifly
in
defence
thereof
than
he
expected
;
yea
,
that
they
began
not
only
to
shew
obstinacy
therein
against
the
former
Decree
of
Pope
Pius
and
the
See
of
Rome
,
but
to
draw
near
also
to
the
very
formality
of
Heresie
before
mentioned
,
to
wit
,
that
it
was
necessary
to
observe
the
Fourteenth
Day
;
nay
further
,
that
it
was
ex
Evangelii
praescripto
,
&
secundum
Regulam
&
Normam
Fidei
,
by
the
Prescription
of
the
Gospel
,
and
according
to
the
Rule
and
Norm
of
Faith
,
Ibid.
cap.
22.
as
the
said
Polycrates
in
his
Epistle
to
Pope
Victor
writeth
:
When
Victor
(
I
say
)
saw
this
,
he
resolved
,
after
Counsel
taken
by
Conference
with
divers
Synods
both
of
the
West
and
East
Churches
,
The
Decree
of
Pope
Victor
about
keeping
Easter
.
to
Excommunicate
those
Asian
Bishops
that
resisted
,
if
they
would
not
agree
.
Which
Determination
albeit
Irenaeus
and
some
others
at
that
time
did
mislike
,
and
dehort
Pope
Victor
from
it
,
as
a
thing
perillous
and
scandalous
,
and
subject
to
many
troubles
,
(
as
Eusebius
reporteth
,
)
yet
did
never
any
of
them
say
that
he
could
not
do
it
;
but
rather
,
when
he
had
done
it
indeed
,
they
did
accommodate
themselves
thereunto
both
in
West
and
East
,
ratifying
and
confirming
the
same
by
divers
particular
Synods
,
Niceph.
l.
4.
c.
36.
as
Nicephorus
recounteth
;
to
wit
,
in
Jerusalem
,
Caesarea
,
Tyrus
,
Ptolomais
,
Corinth
,
Lions
of
France
,
where
St.
Irenaeus
himself
was
Bishop
,
and
other
places
,
&c.
29.
And
finally
the
Council
of
Nice
confirmed
the
same
,
as
the
Fathers
thereof
do
testifie
by
their
particular
Letters
to
the
Clergy
of
Alexandria
,
whose
words
are
these
,
as
Theodoretus
relateth
them
;
Theod.
l.
6.
c.
9.
Scitote
controversiam
de
Paschate
susceptam
,
prudenter
sedatam
esse
:
Ita
ut
omnes
fratres
,
qui
Orientem
incolunt
,
jam
Romanos
,
nos
,
&
omnes
vos
,
sint
consentientibus
animis
in
eodem
celebrando
deinceps
sequuturi
.
You
must
understand
,
that
the
Controversie
about
celebrating
Easter
taken
in
hand
by
us
,
is
prudently
pacified
:
so
as
all
our
Brethren
that
inhabit
the
East-parts
will
follow
for
the
time
to
come
the
Romans
,
(
or
the
Roman
Church
)
Us
,
(
and
the
Authority
of
the
Council
)
and
all
You
(
of
the
Aegyptian
Church
)
with
full
consent
of
mind
in
celebrating
the
same
Feast
.
Note
here
,
That
the
Council
doth
put
the
Authority
of
the
Church
of
Rome
in
the
first
place
,
even
before
Themselves
,
and
then
Themselves
and
the
Authority
of
the
Council
in
the
second
place
,
and
those
of
Alexandria
in
the
third
;
which
is
another
reckoning
than
our
Heretics
are
wont
to
make
of
the
Roman
Church
.
30.
Constantine
also
the
Emperour
,
The
testimony
of
Constantine
the
Emperor
.
writing
his
Letters
to
all
Bishops
of
the
Christian
World
,
that
had
not
been
present
at
the
Council
of
Nice
,
nor
could
come
,
yieldeth
account
unto
them
,
with
great
Christian
Modesty
and
Zeal
,
of
the
chief
Matters
handled
in
that
Council
:
Where
coming
to
speak
of
the
Decree
of
celebrating
Easter
,
he
saith
thus
:
Euseb.
l.
3.
de
vit.
Constant
.
c.
17.
Cùm
de
sanctissimo
Festo
Paschatis
disceptaretur
,
communi
omnium
sententia
videbatur
rectum
esse
,
ut
omnes
ubique
uno
,
eodemque
die
illud
celebrarent
:
When
the
Question
was
proposed
about
celebrating
the
holy
Feast
of
Easter
,
it
seemed
good
,
by
the
common
consent
of
all
that
were
present
in
this
Council
,
that
all
Christians
should
celebrate
the
same
in
one
and
the
self-same
day
;
which
day
he
sheweth
to
be
Sunday
,
and
refuteth
at
large
the
Custom
of
celebrating
the
same
with
the
Jews
upon
the
fourteenth
day
of
the
Moon
,
tho'
it
were
a
Feria
concluding
thus
:
Euseb.
ibid.
c.
8.
Quae
cum
ita
se
habent
,
&c.
Which
things
being
so
,
do
you
willingly
embrace
this
Decree
of
the
Council
as
a
great
Gift
of
God
,
and
a
Commandment
sent
from
Heaven
;
forasmuch
as
whatsoever
is
decreed
by
holy
Council
of
Bishops
,
that
must
be
ascribed
to
God's
holy
Will
.
Wherefore
do
you
declare
and
denounce
unto
all
our
dear
Brethren
living
among
you
,
the
Decrees
of
this
Council
,
and
namely
the
Decree
of
celebrating
this
holy
Feast
,
&c.
31.
Thus
wrote
our
good
British
Emperour
Constantine
,
with
a
far
different
Spirit
from
those
Christian
Inhabitants
of
Britanny
who
afterwards
defended
the
contrary
Custom
,
without
respect
of
holy
Decree
of
the
Nicene
Council
;
The
wicked
Spirit
of
our
Sectaries
.
but
far
more
opposite
and
contrary
is
the
wicked
Spirit
of
John
Bale
,
John
Fox
,
and
other
such
latter
Brutish
rather
than
British
Sectaries
,
that
even
in
our
days
,
after
that
the
Roman
Catholic
Use
hath
been
received
for
thirteen
hundred
years
since
the
said
Council
,
they
are
content
,
for
hatred
of
the
Name
of
Rome
,
to
bring
it
into
Controversie
again
,
and
to
allow
rather
the
Jewish
Use
,
and
to
praise
them
that
defend
it
in
our
Countrey
,
(
as
you
have
heard
)
rejecting
and
defacing
others
that
stood
for
the
Catholic
Party
,
tho'
never
otherwise
so
famous
and
illustrious
for
their
Learning
and
Vertue
,
as
Beda
,
Agilbert
,
Wilfrid
,
and
others
the
chiefest
Pillars
of
our
Primitive
English
Church
were
.
But
this
is
their
shameless
Spirit
,
to
dishonor
(
wherein
possibly
they
can
)
their
Forefathers
.
32.
And
thus
much
of
this
matter
,
about
the
first
Conversion
,
or
Preaching
of
Christian
Faith
in
Britanny
under
the
Apostles
.
Now
will
we
pass
to
the
more
public
Conversion
of
our
Land
under
King
Lucius
,
which
(
as
in
my
Ward-word
)
I
called
the
First
in
respect
of
our
two
public
Conversions
from
Paganism
,
so
do
I
here
name
it
the
Second
in
regard
of
the
former
Preaching
in
the
Apostles
Time.
About
which
Conversion
,
tho'
in
effect
our
Modern
Heretics
dare
not
deny
the
same
,
yet
shall
you
hear
no
less
wrangling
of
them
about
this
than
the
former
,
for
the
great
grief
they
receive
in
that
it
should
be
said
or
thought
to
come
from
Rome
.
CHAP.
IV.
Of
the
Second
Conversion
of
Britanny
under
King
Lucius
,
by
Pope
Eleutherius
,
and
Teachers
sent
from
him
,
about
the
year
of
Christ
180
;
and
of
the
notorious
absurd
Cavillations
of
Heretics
about
the
same
also
.
ALL
that
hitherto
hath
been
spoken
is
about
the
first
Preaching
of
Christian
Religion
in
Britanny
by
particular
men
within
the
first
Age
,
or
hundred
years
after
Christ
;
which
our
Roman
Enemies
,
only
upon
Envy
and
Animosity
,
without
any
one
Testimony
of
Antiquity
,
will
needs
take
from
Rome
and
the
Roman
Church
,
and
give
it
to
the
Grecians
of
Asia
,
and
to
the
East
parts
,
as
you
have
heard
.
Now
do
follow
two
other
more
famous
and
public
Conversions
of
the
said
Island
under
the
two
renowned
Popes
of
Rome
,
and
by
their
special
Industry
;
which
are
acknowledged
and
registred
by
the
whole
Christian
World
,
and
do
so
much
press
the
Spleen
and
move
the
Gall
of
our
Rome-biters
,
as
they
leave
no
corner
of
their
Wits
unsifted
to
discredit
or
reject
the
same
.
Reasons
moving
King
Lucius
to
enquire
of
Christian
Religion
.
2.
The
first
Conversion
was
(
as
the
Warder
saith
)
under
Pope
Eleutherius
towards
the
end
of
the
second
Age
after
Christ
;
when
King
Lucius
of
Britanny
hearing
of
the
great
and
horrible
Persecutions
of
Christians
in
Rome
,
and
of
their
often
Martyrings
,
and
that
they
remained
constant
notwitstanding
in
their
Christian
Faith
,
to
all
mens
admiration
,
and
that
their
number
did
increase
daily
,
even
of
the
chiefest
Nobility
,
and
that
two
worthy
Senators
in
particular
,
Pertinax
and
Tretellius
,
had
been
lately
converted
from
Paganism
to
profess
Christ
;
yea
,
that
the
Emperour
himself
,
Marcus
Aurelius
,
then
living
,
began
to
be
a
Friend
to
Christians
in
respect
of
a
famous
Victory
obtained
by
their
Prayers
,
Baron
.
in
annal.
Ecc.
an
.
Christi
183.
tom.
2.
(
all
which
things
Baronius
sheweth
the
Emperour's
Legat
in
England
to
have
told
Lucius
:
)
For
these
causes
(
I
say
)
and
for
that
he
hated
the
Romans
and
their
Old
Religion
,
to
whom
he
understood
the
Christians
to
be
contrary
,
he
resolved
to
be
instructed
in
that
Religion
.
And
understanding
the
chief
Fountain
thereof
to
be
at
Rome
,
contented
not
himself
either
with
Instructions
he
might
have
at
home
by
Christians
there
,
nor
yet
from
the
Christian
Bishops
flourishing
then
in
France
,
as
St.
Irenaeus
,
Photinus
,
and
others
,
but
sent
men
to
Rome
to
demand
Preachers
of
Eleutherius
the
Pope
;
who
directed
to
him
two
Romans
,
When
K.
Lucius
was
converted
.
named
Fugatius
and
Damianus
,
by
whom
the
said
King
and
his
Countrey
were
converted
about
the
year
of
Christ
180
,
as
John
Fox
holdeth
)
but
as
Baronius
thinketh
183
;
from
whom
Pamelius
;
Genebrard
,
Nauclerus
,
and
other
Chronographers
do
little
dissent
;
tho'
Marianus
Scotus
doth
put
it
in
the
year
177.
And
this
Conversion
of
Britanny
under
King
Lucius
,
is
testified
both
by
the
ancient
Books
of
the
Lives
of
the
Roman
Bishops
,
attributed
by
some
to
Damasus
,
as
also
by
the
ancient
Ecclesiastical
Tables
and
Martyrologies
yet
extant
,
as
Baronius
proveth
;
and
by
[
](A56472-e32110-b)*
*
Bed
de
gestis
Angl.
l.
1.
c.
4.
&
de
sex
.
aetat
.
sub
.
Ant.
Vero.
Ado
in
chron.
sub
.
Commodo
Imp.
Mar.
Scot.
in
6.
atat
.
Pol.
Virg.
l.
1.
St.
Bede
in
his
History
of
England
,
and
after
him
by
Ado
Archbishop
of
Trevers
,
and
Marianus
Scotus
anno
177
,
and
all
Authors
since
.
3.
This
then
being
so
,
and
John
Fox
the
Father
of
Lies
not
●●●ing
openly
to
impugn
the
same
,
yet
granteth
he
the
thing
with
such
difficulty
and
strainings
,
and
telleth
the
story
with
so
many
hems
and
haws
,
ifs
and
ands
,
Interpretations
and
Restrictions
,
as
a
man
may
see
how
greatly
it
grieveth
him
to
confess
the
substance
thereof
;
I
mean
of
this
second
Conversion
by
Pope
Eleutherius
:
and
therefore
he
turneth
himself
hither
and
thither
;
now
granting
,
now
denying
;
now
doubting
,
now
equivocating
,
as
is
both
ridiculous
and
shameful
to
behold
.
For
as
on
the
one
side
he
would
gladly
deny
the
Truth
of
this
Story
,
so
on
the
other
side
,
being
press'd
with
the
Authorities
before
alledged
,
and
general
consent
of
all
Writers
,
he
dareth
not
to
utter
himself
plainly
,
but
endeavoureth
to
leave
the
Reader
in
suspence
,
and
doubtful
whether
it
were
true
or
no
;
which
is
the
effect
most
desired
commonly
of
Heretical
Writers
,
to
bring
all
things
in
doubt
and
question
,
and
there
to
leave
the
Reader
.
John
Fox
his
Tergiversation
.
Fox
Act.
and
Mon.
p.
96.
col.
2.
And
to
this
purpose
doth
the
Fox
tell
us
first
,
That
divers
Authors
of
later
Times
do
not
agree
about
the
certain
year
wherein
this
Conversion
of
King
Lucius
did
happen
;
some
saying
more
,
and
some
saying
less
.
But
what
is
this
to
the
overthrow
of
the
thing
it self
?
For
that
about
the
particular
times
wherein
things
were
done
,
there
is
often
found
no
small
variety
among
principal
Writers
,
and
about
principal
Points
and
Mysteries
of
our
Faith
;
as
,
about
the
coming
of
the
Magi
,
and
Martyrdom
of
the
Infants
;
about
the
time
of
Christ's
Baptism
,
yea
also
of
his
Passion
,
what
Year
and
Day
each
of
these
things
happened
;
which
yet
doth
not
derogate
from
the
certainty
of
the
things
themselves
.
4.
And
this
is
his
first
Cavil
,
or
rather
light
Skirmish
,
First
Cavil
.
whereby
he
would
somewhat
batter
or
weaken
the
credit
of
the
Story
,
before
he
cometh
to
lay
the
full
Assault
,
which
ensueth
immediately
,
with
seven
double
Cannons
planted
by
him
,
which
he
calleth
seven
good
conjectural
Reasons
,
against
the
Tradition
of
Antiquity
about
this
Conversion
of
Britanny
from
Pope
Eleutherius
.
Wherein
notwithstanding
you
must
note
,
That
he
proposeth
the
Controversie
as
tho'
his
purpose
were
only
to
prove
that
Pope
Eleutherius
was
not
the
first
that
converted
England
;
which
thing
,
The
effect
of
7
Cannons
planted
by
Jo.
Fox
to
batter
the
story
of
K.
Lucius
conversion
from
Rome
.
as
it
might
be
granted
in
the
sense
before
often
touched
,
if
he
spake
or
meant
plainly
,
so
finding
him
to
deal
guilefully
,
and
to
go
about
to
prove
in
the
end
(
as
appeareth
by
his
Conclusion
)
that
Eleutherius
converted
not
King
Lucius
at
all
,
but
only
helpt
perhaps
to
convert
him
,
or
to
instruct
him
better
in
Religion
(
being
a
Christian
before
)
I
am
constrained
to
examin
briefly
the
Force
(
or
rather
Fraud
and
Folly
)
of
these
his
seven
Arguments
,
to
the
end
you
may
judge
thereby
,
how
he
behaveth
himself
in
so
main
a
Volume
as
his
Acts
and
Monuments
do
contain
,
seeing
that
in
this
one
matter
he
beareth
himself
so
fondly
and
maliciously
,
And
for
brevities
sake
I
will
reduce
the
said
seven
Arguments
to
three
general
Heads
or
Kinds
;
shewing
first
,
that
all
are
Impertinent
;
secondly
,
that
some
,
besides
Impertinency
have
also
gross
Ignorance
;
thirdly
,
that
others
,
besides
these
two
commendations
,
have
Fraud
and
plain
Imposture
in
them
.
5.
To
the
first
kind
of
Impertinent
do
appertain
his
fourth
,
fifth
,
and
sixth
Arguments
handled
by
me
before
against
the
Magdeburgians
,
to
wit
,
that
St.
Bede
said
in
his
time
,
That
the
Britans
celebrated
Easter
after
the
fashion
of
the
East-Church
;
that
Petrus
Cluniacensis
testifieth
the
same
in
his
days
of
some
Scots
;
Fox
his
first
kind
of
Arguments
Impertinent
.
and
that
Nicephorus
saith
that
Simon
Zelotes
preached
the
Gospel
in
England
.
All
which
three
Arguments
,
as
they
do
serve
to
no
purpose
here
,
but
to
shew
that
Fox
stealeth
all
out
of
the
Magdeburgians
,
so
no
other
Answer
is
needful
to
be
made
unto
them
,
than
that
which
before
hath
been
written
;
seeing
that
,
all
being
granted
that
here
is
said
,
yet
proveth
it
nothing
that
the
Faith
of
Britanny
came
not
from
Rome
;
and
consequently
all
is
impertinent
.
The
second
kind
of
Arguments
,
Impertinent
and
Ignorant
.
Fox
pag.
95.
6.
Of
the
second
sort
both
Impertinent
and
Ignorant
Arguments
,
are
his
second
and
third
probations
:
My
second
reason
is
(
saith
he
)
out
of
Tertullian
,
who
living
near-about
,
or
rather
somewhat
before
this
Eleutherius
,
testifieth
in
his
Book
contra
Judaeos
,
that
the
Gospel
was
dispersed
abroad
by
the
sound
of
Apostles
in
divers
Countreys
;
and
then
among
other
Kingdoms
he
reciteth
also
the
parts
of
Britanny
,
&c.
Thus
you
see
how
impertinent
it
is
to
the
purpose
we
have
in
hand
;
for
that
it
concludeth
not
but
that
Pope
Eleutherius
after
the
Apostles
time
might
convert
King
Lucius
and
his
People
publicly
by
Fugatius
and
Damianus
,
as
we
affirm
.
And
then
secondly
,
it
includeth
notorious
Error
and
Ignorance
,
The
Age
of
Tertullian
falsified
.
Tert.
lib.
de
pallio
c.
3.
n.
42.
in
that
he
saith
Tertullian
lived
before
Eleutherius
;
for
that
it
is
prov'd
out
of
Tertullian's
own
Works
and
Words
,
especially
in
his
Book
de
Pallio
,
(
wherein
he
yieldeth
the
reason
wherefore
he
changed
his
Habit
from
a
Gown
to
a
Cloak
,
as
Christians
were
wont
to
do
in
those
days
)
that
he
was
converted
to
the
Christian
Faith
in
the
tenth
year
of
Pope
Victor
,
that
was
Successor
to
Eleutherius
,
which
was
Anno
Domini
196.
And
moreover
,
he
wrote
his
Book
contra
Judaeos
,
cited
by
Fox
,
divers
years
after
that
again
,
as
Pamelius
and
others
do
demonstrate
in
his
Life
.
Jac.
Pamelius
in
vit.
Tertull.
pag.
29.
So
as
Eleutherius
reigning
fifteen
years
before
Victor
(
as
all
Authors
do
agree
)
it
followeth
that
he
was
Pope
twenty
five
years
before
Tertullian
was
a
Christian
:
And
forsomuch
as
the
Conversion
of
England
is
assigned
to
have
been
in
the
fifth
year
of
Eleutherius
,
it
followeth
that
Tertullian
was
not
a
Christian
in
twenty
years
after
that
time
.
And
thus
much
for
his
second
Reason
;
now
let
us
hear
his
third
.
Fox
ibid.
col.
2.
n.
73.
7.
My
third
probation
(
saith
he
)
I
deduct
out
of
Origen
,
whose
words
are
these
;
Britanniam
in
Christianam
consentire
Religionem
:
That
Britanny
did
consent
in
Christian
Religion
;
whereby
it
appeareth
the
Faith
of
Christ
was
sparsed
here
in
England
before
Eleutherius
.
Mark
his
own
Contradiction
;
mark
his
Inference
,
and
note
his
Imposture
.
He
affirmeth
out
of
Origen
,
That
Britanny
did
consent
in
Christian
Religion
;
and
yet
he
saith
in
his
Inference
,
Whereby
it
appeareth
it
was
sparsed
in
England
;
Sparsing
importeth
,
that
particular
men
here
and
there
were
converted
;
Consent
importeth
a
general
Conversion
:
So
that
by
Origen's
words
of
consent
it
may
seem
,
that
he
meant
the
public
Conversion
made
by
Eleutherius
;
and
by
Fox's
own
false
Interpretation
and
foolish
Inference
he
is
made
to
say
,
that
there
were
only
certain
sparkles
of
Christian
Religion
in
his
days
in
Britanny
.
Orig.
hom.
4.
in
Ezechiel
circa
medium
.
But
the
true
words
of
Origen
corrupted
by
Fox
do
make
the
matter
more
clear
;
who
disputing
against
the
Jews
,
urgeth
them
with
this
Question
,
Quando
enim
terra
Britanniae
ante
adventum
Christi
in
unius
Dei
consensit
Religionem
?
For
when
did
the
Land
of
Britanny
agree
in
the
Religion
of
one
God
Before
the
coming
of
Christ
?
8.
Here
you
see
the
words
of
Origen
,
first
not
truly
but
corruptly
alledged
before
by
John
Fox
;
and
secondly
,
that
Origen
doth
speak
them
of
a
consent
in
Religion
throughout
all
the
Land
of
Britanny
,
and
thereby
seemeth
to
signifie
,
not
the
particular
Conversion
of
several
men
before
Eleutherius
his
Time
,
(
as
Fox
would
enforce
it
,
)
but
rather
the
public
Conversion
(
as
I
have
said
)
under
King
Lucius
and
Eleutherius
;
which
Conversion
,
according
to
the
former
Account
of
Fox
himself
,
The
Age
of
Origen
perverted
.
Euseb.
l.
7.
hist.
c.
1.
(
who
saith
it
was
in
the
year
of
Christ
180
)
was
about
76
years
before
the
Death
of
Origen
,
for
that
(
as
Eusebius
testifieth
)
Origen
died
in
the
year
of
Christ
256
,
and
was
of
age
69
when
he
died
,
so
as
he
was
born
seven
years
after
our
said
Conversion
under
Lucius
,
and
consequently
he
might
mean
of
this
Conversion
in
his
former
Homily
.
And
it
is
not
only
Ignorance
,
but
wilful
Malice
and
Imposture
also
,
in
John
Fox
,
to
make
his
Reader
believe
(
as
before
in
Tertullian
,
so
in
this
Man
)
that
he
was
either
Equal
or
Elder
than
Pope
Eleutherius
.
And
for
this
cause
,
that
Origen
in
his
foresaid
Homily
must
needs
mean
of
a
former
Conversion
of
Britanny
,
that
came
not
from
Rome
.
Consider
the
Man's
Honesty
and
Wit
in
these
shifts
.
9.
And
albeit
this
may
be
sufficient
,
and
more
than
enough
,
to
shew
his
false
Dealing
and
lack
of
Fidelity
in
every
thing
he
handleth
,
yet
will
I
add
his
two
last
Arguments
,
which
he
calleth
his
first
and
seventh
;
and
in
which
(
as
I
said
before
)
that
not
only
the
former
two
qualities
of
Impertinency
and
Error
are
to
be
found
,
but
manifest
Fraud
also
,
and
wilful
Deceit
.
Let
us
hear
his
words
.
But
first
I
must
both
pray
and
prevent
the
Reader
to
take
in
patience
the
hearing
of
one
and
the
self-same
thing
many
times
repeated
,
A
request
and
prevention
to
the
Reader
.
for
that
we
having
to
deal
with
three
several
Parties
,
that
do
tell
us
Tales
by
retail
one
to
another
of
them
,
(
to
wit
,
Sir
Francis
,
Sir
Fox
,
and
Messieurs
the
Magdeburgians
)
we
cannot
well
see
or
set
down
what
each
of
them
saith
,
and
borroweth
one
of
another
,
but
by
repeating
the
same
things
;
yet
shall
it
be
very
briefly
.
Thus
then
writeth
Fox
,
in
that
which
he
calleth
his
first
probation
against
the
first
Conversion
of
England
by
Eleutherius
.
10.
My
first
probation
(
saith
he
)
I
take
out
of
the
Testimony
of
Gildas
,
Fox
.
pag.
96.
who
in
his
History
affirmeth
plainly
,
That
Britanny
received
the
Gospel
in
the
time
of
Tiberius
the
Emperour
,
and
that
Joseph
of
Arimathea
was
sent
by
Philip
the
Apostle
from
France
to
Britanny
.
Gild.
lib.
de
Victoria
Aurel.
Ambrosii
.
Here
you
see
first
not
only
crambe
recocta
,
according
to
the
Proverb
;
that
is
to
say
,
Coleworts
and
other
Trash
twice
sodden
;
but
many
times
also
both
sodden
and
set
before
us
:
for
all
this
you
heard
before
more
than
once
,
both
out
of
Sir
Francis
and
the
Magdeburgians
.
And
when
all
is
granted
,
yet
is
the
whole
Argument
but
a
vain
and
childish
Cavil
;
for
it
proveth
only
that
Damianus
and
Fugatius
,
sent
by
Eleutherius
,
were
not
the
very
first
of
all
that
preached
Christian
Faith
in
Britanny
;
which
we
never
affirmed
,
but
only
that
Britanny
was
converted
publicly
under
Eleutherius
,
which
this
impugneth
not
.
And
secondly
,
for
the
receiving
of
Christ's
Faith
under
Tiberius
the
Emperour
,
I
have
shewed
before
that
it
is
unlikely
,
seeing
Tiberius
lived
but
five
years
after
the
Ascension
of
our
Savior
,
and
that
the
place
alledged
for
it
out
of
Gildas
(
if
he
mean
the
true
Gildas
now
extant
)
proveth
it
not
,
but
only
that
Christ
himself
appeared
to
the
World
in
the
time
of
Tiberius
,
and
that
the
Faith
of
Christ
entred
Britanny
afterward
under
Claudius
,
as
may
appear
evidently
to
him
that
will
read
and
examin
the
place
with
attention
.
Which
the
Fox
perceiving
,
thought
it
not
best
to
alledge
us
the
said
true
Gildas
published
by
Polydor
Virgil
,
and
allowed
by
all
Learned
Men
of
Christendom
,
whose
Title
is
,
A
forg'd
Gildas
brought
in
by
Fox
.
De
excidio
Britanniae
,
but
runneth
to
a
forged
Gildas
,
De
Victoria
Aurelii
Ambrosii
,
to
confirm
his
Allegation
withal
;
of
which
Gildas
the
said
Polydor
,
after
due
Examination
of
the
matter
,
writeth
as
followeth
:
11.
Extat
item
alter
libellus
(
ut
tempestive
lectorem
nefariae
fraudis
admoneamus
)
qui
falsissimè
inscribitur
Gildae
commentarium
,
Pol.
Vir.
l.
1.
hist.
pag.
16.
haud
dubie
à
quodam
pessimo
impostore
compositum
,
&c.
Sanè
is
nebulo
longè
post
homines
natos
impudentissimus
,
&c.
There
is
extant
besides
,
another
Book
also
(
that
I
may
by
this
occasion
advertise
the
Reader
in
time
of
a
wicked
Imposture
)
which
is
most
falsly
entituled
,
The
Commentary
of
Gildas
,
devised
,
no
doubt
,
by
some
naughty
Deceiver
,
&c.
Truly
he
was
the
most
impudent
Knave
that
ever
lived
,
&c.
Thus
said
Polydor
of
the
Inventer
of
this
Book
;
and
as
much
would
he
have
said
of
Sir
John
Fox
,
that
obtrudeth
the
same
for
a
true
Author
,
if
he
had
lived
in
our
days
.
And
seeing
that
the
Calvinists
themselves
of
Heidelberg
in
Germany
,
taking
upon
them
to
set
forth
all
the
British
Writers
,
Anno
1587
,
(
as
Gildas
,
Geffrey
of
Monmouth
,
Ponticus
Virunnius
,
and
others
)
durst
not
set
forth
this
feigned
Gildas
alledged
by
Fox
,
but
only
the
former
true
Gildas
printed
before
by
Polydor
;
it
is
a
token
that
Fox
is
more
impudent
and
more
greedy
to
deceive
,
than
they
;
as
you
shall
much
more
perceive
by
his
last
Argument
ensuing
.
Fox
pag.
96.
Fox's
last
and
falsest
Argument
.
12.
For
my
seventh
Argument
(
saith
he
)
I
may
make
my
probation
by
the
plain
words
of
Eleutherius
,
by
whose
Epistle
written
to
King
Lucius
we
may
understand
that
Lucius
had
received
the
Faith
of
Christ
in
this
Land
before
he
sent
to
Eleutherius
for
the
Roman
Laws
;
for
so
the
express
words
of
the
Letter
do
manifestly
purport
,
as
hereafter
followeth
to
be
seen
.
Thus
saith
he
,
and
citeth
for
his
proof
in
the
Margin
,
Ex
Epistola
Eleutherii
ad
Lucium
;
and
by
this
last
and
strongest
Argument
of
his
,
the
silly
Fellow
thinketh
to
strike
the
Nail
dead
,
and
to
prove
that
King
Lucius
was
a
Christian
before
he
received
Preachers
from
Pope
Eleutherius
;
and
consequently
,
that
all
is
false
which
Antiquity
hath
held
,
attributing
the
Conversion
of
that
Kingdom
,
and
of
the
King
himself
,
to
the
Bishop
of
Rome
.
For
which
cause
Fox
addeth
presently
,
Peradventure
Eleutherius
might
help
something
either
to
convert
the
King
,
or
else
to
increase
the
Faith
newly
sprung
up
then
among
the
People
.
13.
So
defineth
he
the
matter
;
and
consider
,
I
pray
you
,
what
he
attributeth
to
Eleutherius
in
this
Conversion
:
Peradventure
(
saith
he
)
he
might
help
something
to
King
Lucius
his
Conversion
.
And
is
not
this
a
great
matter
,
especially
being
qualified
(
as
it
is
)
with
the
restriction
Peradventure
?
If
a
man
should
say
of
Aesop's
Fables
,
that
peradventure
some
of
them
in
some
points
might
be
true
;
were
it
not
as
much
as
John
Fox
doth
attribute
to
all
this
Consent
of
Authors
for
this
Conversion
under
Pope
Eleutherius
;
seeing
he
saith
not
absolutely
,
Eleutherius
did
convert
King
Lucius
,
or
help
indeed
thereunto
,
but
that
peradventure
he
might
help
something
,
&
c.
?
You
may
mark
the
diminutives
used
by
Fox
to
lessen
the
benefit
,
to
wit
,
peradventure
,
might
,
something
,
&c.
and
thereby
consider
what
a
holy
stomach
he
hath
to
Rome
,
Contempt
of
the
Testimony
of
Antiquity
.
and
what
little
account
he
maketh
of
the
Authority
or
Consent
of
all
Antiquity
,
when
they
make
against
him
.
14.
But
now
let
us
weigh
further
his
Proofs
,
and
by
them
also
his
Frauds
and
Impostures
.
First
of
all
for
Proofs
,
that
King
Lucius
was
a
Christian
before
he
dealt
with
Eleutherius
,
he
alledgeth
the
Epistle
it self
of
Eleutherius
;
which
he
setteth
down
as
authentical
,
citing
only
in
the
Margin
,
Ex
vetusto
codice
Regum
antiquorum
,
taken
out
of
an
old
Book
of
old
Kings
,
but
telleth
not
where
we
shall
find
this
old
Book
;
and
it
may
be
(
perhaps
)
of
as
good
credit
(
if
it
were
found
)
as
the
Book
of
Gildas
before
alledged
,
De
Victoria
Aurelii
Ambrosii
,
or
as
many
other
fabulous
things
be
in
the
Story
of
Geffrey
of
Monmouth
,
and
John
Fox
after
him
.
About
the
Epistle
of
P.
Eleutherius
to
K.
Lucius
cited
by
Fox
.
Fox
pag.
96.
col.
2.
n.
40.
15.
And
indeed
if
we
consider
the
beginning
of
the
first
words
of
the
Epistle
it self
,
we
shall
find
certain
doubts
,
which
neither
Fox
nor
his
Fellows
will
ever
be
able
to
solve
;
as
first
of
all
,
that
it
was
written
after
Eleutherius
was
dead
;
for
so
it
appeareth
by
the
Account
of
Time
noted
in
the
Title
,
which
is
this
in
Latin
,
as
Fox
relateth
:
Anno
Domini
169
à
Passione
Christi
scripsit
D.
Eleutherius
Papa
,
Lucio
Regi
Britanniae
ad
correctionem
Regis
&
Procetum
Regni
,
&c.
Which
words
Fox
omitteth
to
translate
into
English
,
for
that
they
make
against
him
,
and
therefore
would
not
have
his
unlearned
Reader
to
understand
the
absurdity
thereof
;
for
they
say
,
That
Pope
Eleutherius
wrote
this
Epistle
to
Lucius
King
of
Britanny
,
to
correct
both
Him
and
the
Nobility
of
his
Kingdom
,
in
the
year
169
after
the
Passion
of
Christ
:
To
which
169
years
if
we
add
other
33
,
which
Christ
lived
before
his
Passion
,
they
make
202
;
which
is
19
years
after
Eleutherius's
Death
,
who
dy'd
in
the
year
of
Christ
184
,
as
all
Authors
agree
.
For
which
cause
Fox
himself
,
in
this
very
place
,
and
elsewhere
often
,
doth
appoint
the
Conversion
of
King
Lucius
to
have
been
in
the
year
of
Christ
180
,
and
the
10th
of
Eleutherius
his
Reign
;
but
this
Epistle
appointeth
it
22
years
after
,
to
wit
,
Anno
Domini
102.
So
wise
a
man
is
Fox
in
bringing
it
in
!
16.
Secondly
,
this
Epistle
was
written
in
Latin
,
and
so
should
Fox
have
delivered
the
same
unto
us
wholly
,
if
he
had
dealt
plainly
:
Fox's
subtilty
in
concealing
the
Original
in
Latin.
But
he
hath
not
so
done
,
but
only
giveth
us
the
Title
in
Latin
,
without
any
Interpretation
,
as
now
hath
been
said
;
and
the
remnant
(
or
at
leastwise
so
much
as
he
thought
convenient
)
in
English
only
,
and
this
of
his
own
Translation
,
without
letting
us
see
the
Original
;
and
so
he
playeth
the
Fox
in
every
thing
.
But
,
to
return
again
to
this
Latin
Title
of
the
Epistle
,
there
is
another
cause
why
John
Fox
would
not
translate
it
into
English
;
and
this
is
,
for
that
it
is
said
therein
that
it
was
written
by
the
Pope
ad
correctionem
Regis
,
&
Procerum
Regni
,
&c.
to
correct
the
King
,
and
Nobility
of
the
Realm
:
which
proveth
that
the
Pope
took
himself
to
be
their
Superior
also
in
those
days
,
and
they
to
be
subject
to
his
correction
.
For
which
causes
Fox's
Scholars
,
Holinshead
,
Hooker
,
and
Harrison
,
do
leave
out
this
Title
altogether
in
their
Chronicles
;
for
that
the
word
Correction
upon
the
King
and
Nobility
,
is
an
odious
thing
in
these
days
,
especially
from
Popes
.
17.
And
thus
much
of
the
Title
,
and
Fraud
used
therein
.
Now
let
us
pass
to
the
Body
of
the
Epistle
.
Thus
it
beginneth
in
John
Fox's
Translation
;
Fox
pag.
96.
Ye
require
of
us
the
Roman
Laws
and
the
Emperours
to
be
sent
over
unto
you
,
which
you
may
practise
and
put
in
are
within
your
Realm
.
The
Roman
Laws
and
the
Emperours
we
may
ever
reprove
,
but
the
Law
of
God
we
may
not
.
You
have
received
of
late
,
through
God's
Mercy
,
in
the
Realm
of
Britanny
the
Law
of
Christ
,
&c.
Thus
saith
the
Epistle
,
and
out
of
these
last
words
John
Fox
doth
frame
his
former
seventh
Argument
,
That
King
Lucius
had
received
the
Faith
of
Christ
before
he
sent
to
Eleutherius
for
the
Roman
Laws
.
Well
,
suppose
it
was
so
,
and
that
this
sending
was
a
second
Embassage
some
years
after
his
Conversion
;
how
doth
this
infer
that
King
Lucius
was
a
Christian
before
he
dealt
with
Eleutherius
,
or
before
he
sent
the
first
time
unto
him
;
and
so
that
he
was
rather
converted
by
Grecians
than
by
Romans
,
as
the
next
immediate
words
of
Fox
are
?
And
that
hence
it
may
be
inferred
that
Eleutherius
did
rather
help
perhaps
to
his
Conversion
,
or
to
increase
the
Faith
newly
sprung
up
,
than
convert
him
.
Are
not
these
notorious
shifts
,
and
shameless
windings
of
our
Fox
,
to
delude
his
Reader
.
18.
But
you
will
ask
me
perhaps
,
how
I
do
prove
that
this
was
a
second
Embassage
sent
by
King
Lucius
to
Eleutherius
,
and
the
Pope's
Answer
to
the
same
?
Whereto
I
say
,
that
this
is
confessed
and
proved
by
Fox
himself
;
who
writing
of
King
Lucius
saith
,
That
some
years
after
his
Conversion
,
when
he
had
put
his
Realm
in
Order
for
matters
of
Religion
,
he
wrote
again
to
have
the
Civil
and
Imperial
Laws
sent
over
to
him
,
whereby
to
govern
his
Kingdom
according
to
Christian
Religion
.
19.
All
this
,
I
say
,
doth
Fox
set
down
afterward
very
particularly
,
Fox
Act
and
Monument
pag.
96.
col.
2.
n.
30.
shewing
that
after
King
Lucius
and
his
Realm
had
received
the
Baptism
of
Christ
,
were
made
Christians
,
and
had
turned
twenty-eight
Heathen
Flamens
,
and
three
Archflamens
,
that
were
before
of
Gentiles
,
into
so
many
Christian
Bishops
and
Archbishops
:
All
this
being
done
and
well
settled
,
Act
&
Mon.
ibid.
the
foresaid
King
Lucius
(
saith
he
)
sent
again
to
the
said
Eleutherius
for
the
Roman
Laws
,
thereby
likewise
to
be
governed
,
as
in
Religion
now
they
were
framed
accordingly
:
Vnto
whom
Eleutherius
again
writeth
after
the
tenor
of
these
words
following
;
Ye
require
of
us
the
Roman
Laws
,
&c.
20.
Whereby
it
is
evident
,
that
this
Letter
of
Eleutherius
(
if
it
be
true
,
and
not
feigned
by
Fox
)
was
written
to
King
Lucius
some
number
of
years
after
his
Conversion
,
seeing
he
could
not
setttle
his
Realm
,
as
here
Fox
describeth
,
but
in
some
good
space
of
time
.
Holinshead
,
Hooker
,
and
Harrison
(
Disciples
also
of
this
Fox
)
in
this
do
take
upon
them
to
determine
the
Time
,
(
tho'
I
know
not
by
what
Authority
)
saying
,
That
it
was
three
years
after
King
Lucius
his
Conversion
and
Baptism
.
Holinsh
.
p.
24.
descript.
Angl.
col.
2.
n.
40.
The
Faith
of
Christ
(
say
they
)
being
thus
planted
in
the
Island
,
Anno
177
,
it
came
to
pass
the
third
year
of
the
Gospel
received
,
that
Lucius
did
send
again
to
Eleutherius
the
Bishop
,
requiring
that
he
might
have
some
brief
Epitome
of
the
Order
of
Discipline
then
used
in
the
Church
,
&c.
The
contrariety
between
Fox
and
his
Scholars
.
21.
Thus
hold
they
,
and
that
upon
this
second
Embassage
followed
the
foresaid
Letter
of
Eleutherius
to
King
Lucius
.
Which
if
it
be
true
,
then
let
them
give
Sentence
of
their
good
Father
,
what
an
egregious
Hypocrit
and
Deceiver
he
was
,
to
argue
out
of
this
Letter
,
That
,
forasmuch
as
it
appeareth
by
the
same
,
that
King
Lucius
was
a
Christian
when
this
Letter
was
written
:
Ergo
,
King
Lucius
was
not
converted
by
Eleutherius
,
but
by
some
other
before
him
,
tho'
perhaps
he
might
help
somewhat
to
his
Confirmation
in
Religion
,
&c.
About
the
substance
of
Eleutherius's
Epistle
to
K.
Lucius
183.
22.
But
now
to
the
substance
of
the
Letter
it self
,
or
rather
of
the
piece
or
parcel
that
it
hath
pleased
Fox
and
these
his
Scholars
to
impart
with
us
.
You
must
note
first
,
That
these
good
Scholars
seeing
their
Master
to
have
left
us
this
English
Epistle
of
Eleutherius
so
imperfect
and
curtail'd
,
as
it
seemeth
to
have
neither
end
or
just
beginning
,
do
say
that
the
rest
was
lost
,
which
yet
Fox
telleth
us
not
.
Secondly
,
they
seeing
the
Title
to
make
much
against
them
,
left
it
out
,
as
before
hath
been
said
.
Thirdly
,
touching
the
very
Corps
it self
of
the
Epistle
set
down
by
him
,
they
put
it
down
so
different
both
in
Words
,
Sentences
,
Authorities
,
and
Texts
of
Scripture
,
from
that
which
Fox
hath
;
as
it
sheweth
either
the
thing
to
be
wholly
feigned
by
Them
,
or
their
Master
;
or
that
they
have
a
great
Liberty
and
Priviledge
to
alter
the
same
at
their
pleasures
.
23.
And
this
would
be
sufficient
for
this
matter
;
but
further
perchance
you
might
demand
,
Why
this
Epistle
of
Eleutherius
is
alledged
and
urged
so
earnestly
by
them
,
seeing
it
seemeth
to
make
so
little
for
them
?
Whereunto
I
answer
,
First
Cause
.
That
the
chiefest
Causes
seem
to
be
two
or
three
.
The
first
,
That
Fox
might
frame
thereupon
his
former
foolish
Argument
,
That
forasmuch
as
by
this
Epistle
it
appeareth
that
King
Lucius
was
a
Christian
when
this
Epistle
was
written
by
Eleutherius
,
it
may
seem
that
Eleutherius
converted
him
not
,
nor
any
other
sent
from
Rome
;
the
falshood
and
childishness
of
which
Argument
hath
been
sufficiently
laid
open
before
.
Second
Cause
.
24.
The
second
Cause
is
,
to
found
two
points
of
Doctrin
thereon
.
The
one
,
That
Scriptures
only
are
sufficient
to
govern
any
Kingdom
without
other
Ecclesiastical
,
Civil
,
or
Temporal
Laws
;
which
yet
themselves
do
not
practise
,
where
they
have
Dominion
,
as
experience
teacheth
us
.
The
other
point
is
,
That
every
King
is
God's
Vicar
,
that
is
to
say
,
absolute
and
supreme
Head
in
all
Causes
as
well
Spiritual
as
Temporal
within
his
Realm
;
and
to
this
end
is
brought
in
the
Testimony
of
this
Letter
of
Eleutherius
,
not
only
by
Fox
,
Holinshead
,
Hooker
,
Harrison
,
Hastings
,
and
other
of
that
Crew
,
taking
one
from
another
that
Argument
;
but
even
their
great
Champion
Jewell
,
as
Holinshead
relateth
in
the
first
Volume
of
his
Stories
.
Hol.
l.
4.
hist.
Ang.
c.
19.
p.
52.
25.
The
Reverend
Father
John
Jewell
(
saith
he
)
sometime
Bishop
of
Salisbury
,
writeth
in
his
Reply
unto
Harding
's
Answer
,
That
the
said
Eleutherius
,
for
general
Order
to
be
taken
in
the
Realm
and
Churches
here
,
wrote
his
advice
to
Lucius
in
manner
and
form
following
:
Jewell
fo.
119.
Ye
have
received
in
the
Kingdom
of
Britanny
,
by
God's
Mercy
,
both
the
Law
and
Faith
of
Christ
;
ye
have
both
the
New
and
the
Old
Testament
;
out
of
the
same
,
through
God's
Grace
,
by
the
advice
of
your
Realm
make
a
Law
,
and
by
the
same
,
through
God's
sufferance
,
rule
your
Kingdom
of
Britanny
;
for
in
that
Kingdom
you
are
God's
Vicar
,
&c.
26.
These
are
the
words
alledged
by
Master
Jewel
out
of
this
Epistle
;
which
differ
not
much
from
that
which
is
in
Fox
and
Holinshead
:
But
both
of
them
do
add
a
third
Clause
out
of
the
said
Epistle
,
which
is
this
;
Fox
Acts
and
Mon.
p.
96.
Hol.
descript.
Brit.
pag.
25.
A
King
hath
his
name
of
Ruling
,
and
not
of
having
a
Realm
.
You
shall
be
a
King
while
you
rule
well
;
but
if
you
do
otherwise
,
the
name
of
a
King
shall
not
remain
with
you
,
but
you
shall
utterly
lose
and
forgo
it
,
which
God
forbid
.
And
then
maketh
Holinshead
this
Annotation
in
these
words
;
Hitherto
out
of
the
Epistle
that
Eleutherius
sent
unto
Lucius
;
wherein
many
pretty
Observations
are
to
be
collected
,
if
time
and
place
would
serve
to
stand
upon
them
.
27.
So
he
saith
;
but
what
Annotations
these
are
he
declareth
not
,
tho'
it
be
easie
to
guess
by
others
which
he
maketh
in
other
places
:
For
that
in
the
very
next
page
before
he
maketh
us
a
very
grave
Discourse
,
The
first
point
of
Eleutherius's
Epistle
.
How
that
Lucius
sent
to
Rome
the
second
time
for
a
Copy
of
such
politic
Orders
as
were
then
used
in
the
Regiment
of
the
Church
;
but
that
Eleutherius
,
for
divers
reasons
,
thought
it
best
not
to
lay
any
more
upon
the
Necks
of
the
New
Converts
of
Britanny
,
than
Christ
and
his
Apostles
had
already
set
down
to
all
men
in
the
Scriptures
.
And
is
not
this
a
wise
Discourse
?
as
tho'
no
Temporal
Laws
were
to
be
made
in
a
Christian
Commonwealth
,
but
only
those
that
are
set
down
in
Scriptures
.
Who
seeth
not
the
madness
of
these
Conclusions
or
Illations
?
Nay
,
who
doth
not
consider
how
greatly
this
matter
is
against
themselves
?
That
King
Lucius
dwelling
so
far
off
from
Rome
as
he
did
;
yea
,
being
otherwise
an
Enemy
to
the
Roman
Nation
,
as
these
men
confess
that
he
was
,
did
notwithstanding
so
highly
respect
,
even
in
those
ancient
days
,
the
See
and
Bishop
of
Rome
,
that
he
submitted
himself
thereto
,
and
demanded
from
thence
direction
,
not
only
in
matters
of
Religion
,
and
Ecclesiastical
Laws
,
but
in
Temporal
and
Civil
also
;
and
Eleutherius
knowing
his
own
Authority
over
him
and
his
,
doubted
not
to
appoint
them
what
was
to
be
done
.
And
albeit
Mr.
Jewell
doth
call
it
an
Advice
,
as
you
have
heard
,
yet
the
Title
of
the
Epistle
implieth
more
,
saying
,
that
it
was
ad
correctionem
Regis
&
Procerum
Regni
,
as
above
we
have
declared
.
And
this
for
the
first
point
contained
in
this
Epistle
.
28.
And
for
the
second
,
How
Temporal
Princes
are
God's
Vicars
also
.
wherein
Eleutherius
saith
that
King
Lucius
was
God's
Vicar
or
Vicegerent
(
as
Holinshead
translateth
it
)
within
his
own
Realm
;
what
Catholic
ever
deny'd
this
,
or
that
any
lawful
Temporal
Prince
is
not
God's
Vicar
and
Substitute
in
governing
his
People
under
him
?
Sure
we
are
,
St.
Paul
speaking
even
of
a
Heathen
Prince
or
Magistrate
,
saith
,
Rom.
13.
Dei
enim
minister
tibi
est
in
bonum
;
for
he
is
God's
Substitute
to
thee
for
thy
good
.
And
in
another
place
,
teaching
Servants
how
they
should
obey
their
Heathen
Lords
and
Masters
,
he
saith
,
Servi
obedite
Dominis
carnalibus
,
cum
timore
&
tremore
,
Ephes.
6.
sicut
Christo
;
Servants
obey
your
Carnal
or
Temporal
Lords
,
as
to
Christ
himself
.
And
again
in
the
same
place
,
Sicut
Domino
,
&
non
Hominibus
;
As
unto
our
Lord
Jesus
,
and
not
as
unto
Men.
And
doth
not
here
the
Apostle
confess
expresly
,
that
Temporal
Lords
and
Princes
,
yea
tho'
they
were
Pagans
,
are
Christ's
Vicars
and
Substitutes
in
their
Government
of
Temporal
Affairs
?
But
yet
I
do
not
think
that
either
Fox
or
Holinshead
will
say
that
they
were
Christ's
Vicars
also
in
Spiritual
Affairs
,
or
Heads
of
the
Church
within
their
Realms
,
as
by
this
Epistle
of
Eleutherius
they
would
make
King
Lucius
seem
to
be
.
29.
And
so
finally
,
Whether
this
Epistle
of
Eleutherius
be
true
or
feigned
,
Reasons
which
make
the
Epistle
of
Eleutherius
suspected
.
it
maketh
little
for
them
,
but
much
rather
against
them
.
And
there
be
divers
things
in
it
which
do
make
it
probable
that
it
is
a
feigned
matter
.
First
,
for
the
time
set
down
in
the
Title
,
shewing
it
to
be
written
after
Eleutherius
was
dead
.
Secondly
,
for
that
neither
Fox
nor
Holinshead
would
deliver
it
unto
us
in
Latin
as
it
was
written
.
Thirdly
,
for
that
the
Copy
set
down
by
Holinshead
hath
many
Texts
of
Scriptures
full
little
to
the
purpose
,
and
fondly
apply'd
,
John
Fox
playeth
Reynard
the
Fox
.
and
unworthy
the
great
Learning
of
Pope
Eleutherius
;
which
John
Fox
perceiving
,
like
a
wily
Fox
indeed
,
left
them
quite
out
of
his
Copy
;
professing
notwithstanding
to
put
down
the
Epistle
wholly
,
as
he
found
it
.
30.
Fourthly
,
the
last
point
of
Doctrin
therein
taught
,
That
Kings
are
no
longer
Kings
than
they
rule
well
;
and
do
lose
and
utterly
forgo
the
same
,
when
they
do
otherwise
;
is
a
Doctrin
not
fit
for
Eleutherius
,
but
agreeing
rather
with
that
of
Husse
and
Wickliff
mentioned
before
in
the
Second
Encounter
,
as
condemned
by
the
General
Council
of
Constance
.
Encount
.
2.
c.
4.
And
this
shall
be
enough
about
this
first
Heretical
Cavillation
concerning
the
Conversion
of
Britanny
under
Pope
Eleutherius
,
which
our
English
Sectaries
,
for
hate
to
Rome
,
will
needs
call
in
doubt
.
But
not
being
able
to
stand
in
this
quarrel
,
they
flie
to
another
of
more
moment
,
which
shall
be
handled
in
the
ensuing
Chapter
.
CHAP.
V.
Of
another
Heretical
Shift
about
the
former
Conversion
of
Britanny
under
Pope
Eleutherius
and
King
Lucius
,
as
tho'
the
Faith
of
Rome
that
was
then
,
did
not
remain
now
;
which
is
reproved
by
two
evident
Demonstrations
,
the
first
Negative
,
the
other
Affirmative
.
WHen
all
the
former
Foxly
Shifts
and
Devices
will
not
serve
to
shake
off
the
praise
of
our
Britans
Conversion
from
Rome
by
means
of
Eleutherius
,
our
Fox
diggeth
to
himself
another
starting-hole
,
whereunto
,
when
he
is
pressed
,
to
run
;
and
his
good
Cub
Sir
Francis
followeth
him
diligently
at
the
heels
.
The
Fox
his
words
are
these
:
But
grant
we
here
,
Fox
's
Confession
,
Act
,
&
Monum
.
pag.
96.
that
it
be
as
they
would
have
it
,
(
and
indeed
the
most
part
of
our
English
Stories
do
confess
it
)
neither
will
I
greatly
stick
with
them
therein
:
yet
what
have
they
got
thereby
,
when
they
have
cast
all
their
gain
?
In
few
words
,
to
conclude
this
matter
,
if
so
be
that
the
Christian
Faith
and
Religion
was
first
derived
from
Rome
by
Eleutherius
,
let
them
but
grant
to
us
the
same
Faith
and
Religion
that
was
taught
in
Rome
,
and
from
thence
derived
hither
by
Eleutherius
,
and
we
will
desire
no
more
:
For
then
was
there
not
any
Vniversal
Pope
,
1
,
2
,
3
,
4.
neither
any
Name
or
Vse
of
the
Mass
,
nor
any
Sacrifice
Propitiatory
,
nor
any
Transubstantiation
,
neither
any
Images
of
Saints
departed
set
up
in
the
Churches
,
&c.
Comparison
between
the
Fox
and
the
Cub
.
Wast
.
p.
192.
2.
Thus
saith
the
Fox
,
granting
by
Testimony
of
most
Writers
that
which
before
he
laboured
so
much
to
impugn
.
Now
let
us
hear
the
Cub
,
how
well
he
hath
learned
to
bark
after
his
Sire
:
Tho'
it
be
granted
(
saith
he
)
that
Eleutherius
sending
hither
Preachers
from
Rome
in
King
Lucius
his
time
,
did
first
convert
this
Land
to
the
Christian
Faith
;
I
say
,
there
is
not
now
the
same
Faith
in
Rome
that
was
then
:
There
were
then
no
Masses
said
,
no
Transubstantiation
known
,
no
setting
up
of
Images
in
Churches
,
no
Vniversal
Pope
,
&c.
3.
Here
you
see
the
self-same
Speech
,
with
the
self-same
Spirit
,
betwixt
the
Cub
and
the
Fox
,
the
Scholar
and
the
Master
;
but
that
the
Scholar
altereth
somewhat
the
order
,
to
cover
thereby
his
borrowing
from
the
other
:
Nay
,
we
may
note
another
thing
also
,
which
is
usual
in
such
people
;
the
Scholar
is
more
earnest
and
eager
than
his
Master
of
whom
he
took
it
,
and
more
over-lashing
;
so
as
what
the
one
speaketh
but
doubtfully
,
the
other
affirmeth
most
resolutely
;
what
the
one
saith
,
the
other
sweareth
.
Let
them
grant
us
(
saith
Fox
)
the
same
Faith
which
was
then
at
Rome
,
and
we
desire
no
more
.
This
was
somewhat
modest
,
tho'
False
and
Hypocritical
;
for
he
meaneth
it
not
,
whatsoever
you
grant
him
,
or
prove
against
him
.
But
what
saith
his
Scholar
?
I
I
say
(
quoth
he
)
there
is
not
now
the
same
Faith
in
Rome
that
was
then
.
This
is
more
resolute
and
peremptory
as
you
see
:
For
who
saith
it
I
pray
you
?
I
say
it
(
quoth
he
)
as
tho
he
would
challenge
the
field
of
him
that
will
dare
to
deny
it
,
or
prove
the
contrary
.
But
who
are
you
(
Sir
)
that
we
should
yield
unto
you
this
Pythagorical
Authority
of
ipse
dixit
?
granting
all
things
upon
your
own
Assertion
without
further
proofs
?
if
you
be
the
Man
that
so
often
before
have
been
made
a
mouse
,
and
your
Credit
so
many
times
shaken
by
shewing
your
false
dealing
,
then
may
it
be
now
an
Argument
rather
to
the
contrary
:
to
wit
,
Sir
Francis
saith
this
or
that
without
alledging
any
Proof
,
Ergo
it
is
probable
that
the
matter
is
either
feigned
or
falsified
,
and
this
consequence
you
shall
see
much
confirmed
both
in
him
and
his
Father
Fox
,
by
this
that
here
we
are
to
examin
.
4.
For
first
,
both
of
them
do
affirm
(
as
you
have
heard
)
and
that
with
great
Asseveration
,
that
in
the
Time
of
Eleutherius
the
Pope
,
that
is
to
say
,
in
the
second
Age
after
Christ
,
there
was
not
the
Faith
in
Rome
that
now
is
:
For
that
there
was
no
mention
or
knowledge
then
,
either
of
any
universal
Authority
of
the
Church
or
Bishop
of
Rome
,
or
of
the
name
or
use
of
Masses
,
or
Sacrifice
propitiatory
,
or
of
Transubstantiation
,
or
of
Images
used
in
Churches
,
and
the
like
.
5.
To
which
vain
Arguments
of
both
these
poor
Men
,
I
might
answer
sufficiently
,
by
telling
them
(
if
they
will
learn
)
that
albeit
it
were
true
in
some
sence
,
that
these
Doctrins
,
which
here
they
alledge
and
some
other
in
Controversie
between
us
,
were
not
found
in
the
Second
Age
,
when
Pope
Eleutherius
lived
,
so
expresly
set
forth
,
as
in
other
Ages
afterward
,
when
better
Occasion
was
offered
,
and
the
Times
did
more
permit
the
same
:
yet
is
this
no
good
Argument
to
prove
,
that
they
were
not
believed
then
also
in
the
Catholic
Church
.
For
if
this
Consequence
should
be
admitted
,
then
as
well
might
it
be
admitted
also
against
many
other
principal
Points
and
Articles
of
our
Faith
,
which
are
acknowledged
and
believed
by
Protestants
also
at
this
day
,
tho
not
expresly
handled
,
discussed
or
determined
in
those
first
two
hundred
Years
after
Christ
:
as
for
Example
,
the
Name
and
Doctrin
of
the
Blessed
Trinity
,
the
two
distinct
Natures
,
and
one
Person
in
Christ
,
Points
of
Religion
not
expresly
handled
or
determined
by
the
Church
within
the
first
two
hundred
years
.
his
two
distinct
wills
,
the
Virginity
of
our
Blessed
Lady
both
before
and
after
her
Child-birth
,
the
Proceeding
of
the
Holy
Ghost
,
as
well
from
the
Son
,
as
from
the
Father
,
&c.
6.
All
which
Points
and
some
others
are
not
found
to
be
handled
so
clearly
and
distinctly
by
Authors
of
the
first
two
hundred
Years
,
as
afterward
,
partly
for
that
they
were
occupied
in
other
matters
against
Gentiles
and
Hereticks
that
touched
not
these
Points
and
partly
for
that
General
Councils
could
not
yet
be
gathered
together
,
to
discuss
and
declare
them
distinctly
;
tho
no
good
Christians
will
or
may
doubt
,
but
that
they
were
believed
in
the
Church
before
,
from
Christ
downward
,
and
that
the
General
Councils
that
determined
them
afterward
for
Articles
of
true
Belief
against
Heretics
,
that
had
called
them
in
question
,
did
not
so
determine
them
,
as
if
they
had
made
them
Articles
which
were
not
before
(
for
this
the
Church
could
not
do
,
as
is
held
by
all
Catholics
)
but
only
that
they
being
Articles
of
True
and
Catholic
Belief
before
,
the
Church
did
now
declare
them
to
be
such
.
Wherefore
this
being
so
,
I
might
answer
(
and
I
see
not
how
they
could
reply
)
that
John
Fox
and
his
Scholar
may
as
well
deny
and
call
in
question
all
or
any
of
these
foresaid
Articles
,
as
the
other
,
which
they
recite
.
For
that
they
were
as
little
,
or
perhaps
less
specified
in
the
first
two
hundred
Years
,
than
these
which
they
object
.
7.
But
I
will
deal
more
liberally
with
our
Minister
and
Knight
,
Two
ways
of
Proof
;
the
one
negative
,
the
other
affirmative
.
and
will
seek
to
satisfie
them
with
Reason
,
who
do
brabble
and
argue
against
us
without
Reason
.
I
shall
endeavour
to
do
the
same
by
two
ways
,
hoping
to
make
their
Folly
appear
to
every
indifferent
Man
by
them
both
.
The
first
shall
be
via
negativa
,
the
negative
way
,
by
putting
them
to
some
proof
.
And
the
second
shall
be
affirmative
,
shewing
them
what
Proofs
may
be
brought
for
our
side
.
Nothing
doubting
but
that
each
shall
be
sufficient
to
satisfie
the
equal
Reader
:
Let
the
first
kind
of
Argument
then
,
by
the
way
of
negative
,
be
this
.
8.
We
deny
that
the
Faith
now
held
in
Rome
,
and
namely
the
Articles
here
mentioned
of
the
Pope
,
Mass
,
Transubstantiation
,
and
use
of
Images
,
were
not
believed
in
Pope
Eleutherius's
days
,
as
now
for
the
substance
of
the
Doctrin
.
And
let
them
prove
it
if
they
can
,
and
if
they
say
,
that
it
is
hard
to
prove
a
negative
,
we
are
content
that
they
prove
only
an
affirmative
,
whereby
the
said
negative
may
be
inferred
,
to
wit
,
that
any
one
of
these
Doctrins
did
begin
to
enter
into
the
Church
after
Eleutherius
.
And
to
this
Proof
they
are
bound
in
all
equity
and
reason
,
as
we
shall
shew
by
our
sequent
Discourse
.
For
if
it
be
true
,
that
the
Articles
and
Points
of
Doctrin
here
mentioned
by
Fox
and
Sir
Francis
wherein
they
differ
from
us
,
The
first
way
of
argument
negative
against
Protestants
.
be
indeed
not
things
heard
of
,
or
believed
at
Rome
in
the
time
of
Pope
Eleutherius
(
which
yet
they
denie
not
,
but
that
in
other
Ages
after
they
were
generally
received
)
then
followeth
it
,
that
Fox
and
his
Fellows
must
shew
the
Time
,
Place
,
Men
,
and
Occasion
of
their
beginning
,
to
wit
,
when
,
where
,
and
by
what
Men
,
and
upon
what
Causes
,
and
with
what
Authority
,
or
Induction
or
Violence
,
or
by
what
Deceit
,
or
with
what
Contradiction
of
others
,
these
Doctrins
entred
first
,
and
were
continued
in
the
Church
.
All
which
Points
we
can
shew
of
every
other
Error
or
Heresie
,
that
hath
risen
and
was
held
for
such
,
from
Christ's
Time
to
ours
.
9.
And
if
either
Fox
or
his
Cub
,
or
any
of
that
Kennel
can
or
will
shew
this
,
and
joyn
issue
with
us
upon
this
one
Point
,
we
do
accept
thereof
,
and
the
matter
may
be
quickly
dispatch'd
.
But
if
this
cannot
be
done
,
then
must
we
follow
the
Rule
of
St.
Augustin
held
by
him
for
infallible
in
such
Affairs
:
The
first
ground
of
St.
Augustins
rule
.
to
wit
,
That
when
any
Doctrin
is
found
generally
received
in
the
known
visible
Churh
,
at
any
Time
,
or
in
any
Age
,
whereof
there
is
no
certain
Author
,
Time
,
or
Beginning
found
:
then
is
it
sure
,
that
all
such
Doctrin
hath
come
down
from
Christ
and
his
Apostles
.
10.
This
doth
that
holy
Doctor
and
great
Pillar
of
Gods
Church
Saint
Augustin
affirm
and
reiterate
in
every
place
of
his
Works
against
Heretics
of
his
Time
,
which
argued
,
as
our
Men
do
,
by
denying
only
,
and
putting
Catholics
to
Proof
.
As
for
Example
,
against
the
Donatists
,
denying
the
custom
of
baptizing
Infants
,
for
that
it
was
not
in
Scripture
,
nor
recorded
by
Fathers
of
the
first
Ages
,
Ang.
l.
4.
de
Bapt.
cont.
Donat.
c.
6.
Saint
Augustin
answereth
thus
,
Illa
consuetudo
,
quam
&
tunc
homines
sursum
versum
aspicientes
non
videbant
à
posterioribus
institutam
,
rectè
ab
Apostolis
tradita
creditur
.
That
Custom
of
Baptizing
Infants
,
which
Men
before
us
in
the
Church
looking
upward
to
Antiquity
,
did
not
find
to
have
been
ordained
by
them
that
came
after
the
first
Ages
,
is
rightly
believed
to
have
been
delivered
by
the
Apostles
.
11.
And
again
in
another
place
speaking
of
Ecclesiastical
Customs
,
he
saith
,
Quod
universa
tenet
Ecclesia
,
Lib.
4.
de
bapt.
c.
24.
nec
Conciliis
institutum
sed
semper
retentum
est
,
non
nisi
anthoritate
Apostolica
traditum
rectissimè
creditur
.
That
,
which
the
universal
Church
doth
hold
,
and
was
not
instituted
by
any
Council
,
but
hath
been
still
retained
in
the
Church
,
this
we
may
most
justly
believe
to
have
come
from
no
other
Authority
,
than
from
the
Apostles
.
And
the
like
Speeches
unto
this
hath
St.
Augustin
in
divers
other
places
both
of
this
Book
against
the
Donatists
,
as
l.
2.
c.
7.
and
l.
5.
c.
23.
as
also
lib.
de
Vnitat
.
Ecclesiae
.
c.
19.
&
Epistola
118
,
&c.
And
as
for
that
he
speaketh
of
Institution
by
Councils
,
he
meaneth
of
Customs
and
Ceremonies
,
and
not
of
Articles
of
Belief
.
Which
no
Council
can
appoint
,
but
only
declare
and
expound
,
as
before
we
have
shewed
.
12.
This
Position
then
of
St.
Augustin
is
most
true
and
consonant
to
the
Doctrin
of
all
other
Fathers
in
that
behalf
,
that
when
any
thing
is
found
generally
received
in
the
Church
,
and
no
Author
,
Institutor
,
or
Beginning
can
be
found
thereof
,
this
without
all
doubt
cometh
down
from
the
Apostles
.
And
of
this
position
may
be
alledged
two
infallible
grounds
.
Two
reasons
why
that
which
is
generally
received
in
the
Church
and
hath
no
known
beginning
,
may
be
presumed
to
come
from
the
Apostles
Ioan.
14.15
,
16.
Mat.
16.
The
one
of
Faith
,
the
other
of
evident
Reasons
.
For
in
Faith
who
can
think
so
basely
of
Christs
Power
or
Will
in
performing
his
Promises
made
unto
his
Church
,
to
conserve
her
in
all
Truth
unto
the
Worlds
end
,
as
that
he
should
permit
her
notwithstanding
to
admit
or
teach
generally
any
one
false
Article
of
Doctrin
,
and
much
less
,
so
many
as
these
men
object
against
us
?
For
whereas
he
promised
his
Holy
Spirit
to
be
with
her
unto
the
Worlds
end
,
and
that
she
should
be
the
Pillar
and
Firmament
of
Truth
to
direct
others
,
and
finally
that
hell
gates
should
never
prevail
against
her
:
How
should
all
this
be
performed
,
if
she
fell
into
those
Errors
,
of
which
Protestants
accuse
her
?
or
what
greater
Victory
could
the
gates
of
Hell
have
against
her
,
than
that
from
an
Apostolical
Church
,
of
whom
Christ
spake
,
she
should
become
an
Apostatical
Church
,
as
these
Men
do
call
her
?
which
is
the
greatest
Blasphemy
against
Christ
and
his
Divinity
,
that
possibly
can
be
imagined
,
seeing
it
doth
evacuate
his
whole
Incarnation
,
Life
,
Death
,
Doctrin
,
Resurrection
,
and
other
Benefits
of
his
coming
,
which
were
all
imployed
to
this
end
,
to
make
unto
himself
a
Church
and
Kingdom
in
this
world
,
that
should
direct
Men
in
all
Truth
to
their
Salvation
.
And
this
being
taken
away
,
and
the
other
granted
,
that
the
Church
her self
may
fall
into
Error
and
false
Doctrin
;
then
is
there
no
certainty
in
any
thing
.
And
consequently
it
cannot
be
that
any
erroneous
Doctrin
should
be
taught
or
received
generally
by
the
Church
.
And
this
is
the
first
ground
of
St
Augustin's
Assertion
.
13.
But
besides
this
,
there
is
another
founded
in
Reason
and
Experience
,
The
second
ground
of
St.
Augustin's
rule
.
which
cannot
be
denied
.
And
for
that
it
is
a
consideration
of
great
Importance
and
may
serve
the
Reader
to
many
purposes
of
moment
,
for
discerning
of
Doubts
and
Controversies
;
I
shall
desire
him
to
be
attent
in
perusing
the
same
.
We
do
find
by
Experience
,
and
that
not
only
in
Ecclesiastical
,
but
Temporal
Affairs
also
:
That
when
Orders
,
Laws
and
Customs
are
once
settled
in
any
Common-wealth
,
it
is
hard
to
alter
or
take
them
away
,
or
to
bring
in
things
opposite
or
different
to
them
,
without
some
Resistance
,
Dispute
,
Contradiction
,
or
at
least
some
Memory
thereof
,
how
,
why
,
and
by
whom
it
was
done
.
As
for
Example
,
if
a
Man
would
go
about
to
bring
in
any
Innovation
in
the
particular
Laws
of
London
,
and
much
more
in
the
general
Laws
of
all
the
Land
:
no
doubt
,
but
he
should
find
some
Resistance
therein
,
some
that
would
dispute
about
the
matter
,
alledging
Reasons
to
the
contrary
:
others
would
resist
and
oppose
themselves
;
and
when
all
did
fail
,
at
leastwise
some
Record
,
Story
or
Memory
would
be
left
of
this
Change.
14.
But
much
more
if
this
matter
did
concern
Religion
,
which
is
most
esteemed
above
other
Points
.
As
for
Example
,
if
a
Man
would
begin
to
teach
any
Points
of
Doctrin
at
this
Day
in
England
contrary
or
different
from
that
which
is
there
received
,
and
established
by
public
Authority
;
he
would
presently
be
noted
and
contradicted
by
some
no
doubt
:
as
we
see
the
Puritans
,
Brownists
,
Family
of
Love
,
and
other
such
newer
Teachers
have
been
,
and
the
History
thereof
is
notorious
,
and
will
remain
to
Posterity
.
15.
And
this
is
the
very
reason
also
,
why
all
Heretics
and
Heresies
from
the
beginning
did
no
sooner
peep
up
in
the
visible
Catholic
Church
,
but
that
they
were
noted
,
impugned
confuted
,
and
finally
cast
out
from
that
body
,
to
the
Devils
dung-hill
.
And
the
Records
thereof
do
remain
,
who
were
the
Authors
and
Beginners
,
who
the
Favourers
and
setters
forward
,
at
what
time
,
upon
what
occasion
,
under
what
Popes
and
Kings
,
and
other
such-like
Circumstances
.
And
this
will
endure
to
the
end
of
the
World.
The
proper
state
of
the
Question
.
16.
This
then
being
so
,
we
now
come
to
the
state
of
our
Question
,
and
to
joyn
with
the
Protestants
upon
this
Issue
,
That
seeing
the
Doctrins
before
mentioned
,
of
the
Popes
Authority
,
Sacrifice
of
the
Mass
,
Transubstantiation
,
Vse
of
Images
,
and
the
like
,
were
found
to
be
generally
received
and
believed
in
the
Visible
and
Universal
Catholic
Church
of
Christendom
,
when
Martin
Luther
first
began
to
break
from
the
same
;
yea
,
and
many
Ages
before
,
by
their
own
confession
,
they
must
shew
us
when
the
said
Doctrins
were
brought
in
afterwards
to
the
Church
,
not
being
there
,
nor
believed
therein
before
;
to
wit
,
by
what
Man
or
Men
,
with
what
Authority
,
Constraint
,
or
Persuasion
,
with
what
repugnance
of
them
that
misliked
the
same
,
and
other
like
Circumstances
before
mentioned
;
which
if
they
be
not
able
to
do
,
most
certain
it
is
,
that
whatsoever
they
prattle
against
these
Doctrins
,
saying
they
were
not
in
Eleutherius's
time
,
it
is
nothing
but
Cavils
and
Heretical
Shifts
.
17.
And
now
that
they
cannot
shew
any
such
particularities
for
the
entrance
or
admittance
of
these
Doctrins
into
the
Church
,
is
most
evident
:
For
whatsoever
time
they
assign
for
their
beginning
,
we
can
still
shew
,
that
before
that
time
they
were
in
use
,
if
they
mean
of
the
Things
themselves
,
and
not
only
of
Words
or
Phrases
.
Transubstantiation
ever
in
the
Cath.
Church
.
As
for
example
,
when
they
object
,
That
in
the
Council
of
Lateran
under
Pope
Innocentius
III.
in
the
year
of
Christ
1215.
the
word
Transubstantiation
was
first
used
;
we
answer
,
That
albeit
that
word
was
then
added
for
better
explication
of
the
matter
,
as
these
words
Homousion
,
Consubstantial
,
Trinity
,
and
the
like
,
were
by
the
first
General
Council
of
Nice
;
yet
the
substance
of
the
Article
was
held
before
,
from
the
beginning
,
under
other
equivalent
words
of
Change
and
Immutation
of
Natures
,
Transformation
of
Elements
,
and
the
like
.
As
for
Example
,
that
of
St.
Ambrose
speaking
of
the
words
of
Christ
in
the
Consecration
,
Amb.
l.
4.
5
,
&
9.
de
Sacramentis
.
Non
valebit
sermo
Christi
,
ut
species
mutet
elementorum
?
Shall
not
the
words
of
Christ
be
of
power
to
change
the
Natures
of
Elements
?
—
And
again
,
Sermo
Christi
,
qui
potuit
de
nihilo
facere
,
quod
non
erat
,
non
potest
ea
quae
sunt
in
id
mutare
,
quod
non
erant
?
"
The
Speech
of
Christ
that
was
able
to
create
of
nothing
that
which
was
not
before
;
shall
it
not
be
able
to
change
things
that
are
already
into
that
which
they
were
not
before
?
He
meaneth
the
Bread
and
Wine
into
the
Body
and
Blood
of
Christ
,
as
himself
doth
expound
.
18.
So
as
here
we
see
the
change
of
the
Natures
of
Elements
,
and
of
the
Substance
of
one
Body
into
another
,
averred
by
St.
Ambrose
long
time
before
the
Council
of
Lateran
;
which
is
the
same
that
we
mean
by
Transubstantiation
.
And
conform
to
this
do
speak
also
other
ancient
Fathers
,
as
well
Greek
as
Latin
;
and
one
thing
is
specially
to
be
noted
,
That
both
the
Greek
and
Latin
Church
did
agree
therein
in
the
said
Council
;
there
being
present
two
Patriarchs
of
the
Greek
Church
,
The
Council
of
Lateran
under
Innocentius
III.
Anno
1215.
to
wit
,
those
of
Constantinople
and
Hierusalem
,
and
others
both
Archbishops
,
Bishops
,
and
Prelates
:
So
as
of
both
Churches
the
Archbishops
were
70
,
the
Bishops
412
,
Abbots
and
Priors
800
,
and
Prelates
in
all
1215
,
together
with
the
Legats
,
Doctors
and
Embassadors
of
both
Empires
,
West
and
East
,
as
also
of
the
Kings
of
France
,
Spain
,
England
,
Hierusalem
,
and
others
.
So
as
this
point
of
Doctrin
about
Transubstantiation
was
not
hanled
in
corners
,
but
publicly
:
and
the
Council
doth
not
deliver
the
same
as
any
New
Doctrin
,
but
only
as
an
Explication
of
That
which
ever
had
been
held
before
.
19.
And
the
same
is
answered
to
the
other-like
Heretical
Cavils
about
other
points
here
objected
by
Fox
and
Sir
Francis
of
an
Vniversal
Pope
,
the
use
of
the
Mass
,
and
Propitiatory
Sacrifice
,
the
setting
up
of
dead
Mens
Images
,
and
the
like
.
For
if
they
understand
by
the
first
the
Primacy
and
Supreme
Authority
Ecclesiastical
of
the
See
of
Rome
,
and
her
Bishops
;
and
by
the
second
,
the
Christian
external
Sacrifice
of
the
Body
and
Blood
of
our
Savior
,
instituted
by
himself
as
the
Complement
of
all
other
Sacrifices
that
went
before
;
and
by
the
third
,
Sacred
Memories
and
Images
of
Christ
and
his
Saints
,
that
are
not
dead
,
but
living
and
reigning
everlastingly
in
Heaven
:
then
are
all
these
Doctrins
(
howsoever
disguised
by
Heretics
with
different
words
,
to
make
them
more
odious
)
most
true
and
Catholic
Doctrins
,
and
received
in
the
Church
from
the
beginning
,
and
continued
from
the
Apostles
downward
.
20.
And
albeit
these
People
,
to
continue
cavilling
,
do
alledge
divers
times
,
A
silly
shift
of
the
Heretics
.
that
the
first
of
these
Articles
,
about
the
Popes
Supremacy
,
did
begin
first
under
Pope
Gregory
the
Great
and
Phocas
the
Emperor
,
about
the
year
of
Christ
600
;
and
that
the
last
,
about
the
Vse
of
Images
,
was
decreed
in
the
second
General
Council
of
Nice
,
about
the
year
700
;
and
that
the
other
of
the
Use
of
Mass
began
by
little
and
little
they
cannot
tell
when
:
yet
is
this
all
most
ridiculous
,
and
themselves
dare
not
stand
to
any
certain
time
by
them
assigned
;
for
that
presently
we
appoint
another
time
before
that
wherein
these
things
were
also
acknowledged
;
which
they
cannot
do
in
the
Heresies
by
us
objected
to
them
,
for
that
we
shew
indeed
the
very
true
time
wherein
they
began
,
and
had
their
off-spring
,
together
with
the
proper
Authors
,
Places
,
Occasions
,
and
other-like
particularities
,
recorded
not
by
our selves
,
but
by
other
authentical
Writers
before
us
,
so
as
reasonably
there
can
be
no
doubt
thereof
.
And
herein
stands
the
true
difference
between
us
:
We
really
and
substantially
shew
the
Beginning
and
Authors
of
their
Heresies
,
for
that
they
are
Heresies
indeed
;
but
They
cannot
shew
the
Beginning
or
Author
of
any
of
our
Articles
of
Belief
since
Christ
and
his
Apostles
,
for
that
they
are
no
Heresies
,
but
Catholic
Doctrins
,
and
have
ever
endured
from
Christ
downward
;
tho'
in
some
Ages
more
than
other
,
they
have
been
expounded
or
declared
by
Fathers
and
Councils
,
according
to
the
necessities
of
the
time
;
and
this
is
one
proper
Office
of
the
Holy
Ghost
,
appointed
for
Guider
of
the
Church
to
explain
matters
,
as
doubts
do
arise
.
21.
Wherefore
this
is
the
first
way
of
trial
whether
the
foresaid
Articles
of
the
Roman
Religion
,
taught
at
this
day
,
about
Transubstantiation
,
Mass
,
The
Inference
upon
all
the
former
Negative
Argument
.
and
the
like
,
be
the
same
that
Pope
Eleutherius
held
,
and
sent
into
Britanny
,
or
not
.
And
I
do
call
all
this
kind
of
Argument
Negative
,
both
in
respect
of
our
Adversaries
,
that
deny
them
to
have
been
then
in
use
,
and
of
Us
,
that
deny
them
to
have
been
brought
in
afterward
:
And
they
ought
to
prove
the
second
,
seeing
they
cannot
deny
but
that
they
were
once
generally
in
use
,
and
received
over
Christendom
.
Whereof
we
do
make
the
former
most
infallible
Inference
with
St.
Augustin
,
That
forasmuch
as
they
were
once
in
use
,
and
generally
received
,
and
no
particular
beginning
can
be
shewed
of
them
or
of
their
entrance
:
Ergo
,
They
came
from
the
Apostles
themselves
.
22.
To
this
Inference
the
Sectaries
and
Heretics
of
our
time
have
one
only
shift
more
;
which
is
,
That
albeit
these
Doctrins
have
for
many
Ages
been
received
generally
in
the
Church
of
Christendom
;
yet
that
they
crept
into
the
same
by
little
and
little
,
and
finding
no
resistance
,
began
at
last
to
be
universally
believed
.
But
this
creeping
Instance
can
have
no
place
here
by
any
probability
:
For
,
to
say
nothing
of
the
Providence
of
God
in
protecting
his
Church
from
such
creeping
Errors
,
nor
yet
of
the
Promises
of
Christ
before-mentioned
to
the
same
effect
,
That
Heresies
could
not
creep
into
the
Church
without
being
espied
.
Reason
it self
doth
demonstrate
also
that
this
possibly
could
not
be
;
For
if
the
Doctors
and
Fathers
of
the
Church
did
note
and
discover
from
time
to
time
every
least
Heresie
or
Error
that
did
peep
up
in
their
days
,
and
this
not
only
in
Heretics
,
but
in
divers
principal
Fathers
also
that
held
any
particular
Opinions
,
as
is
manifest
in
St.
Cyprian
,
Lactantius
,
Arnobius
,
Cassianus
,
and
others
;
If
this
diligence
(
I
say
)
were
used
by
them
in
all
other
occasions
,
how
could
it
happen
that
so
many
,
so
manifest
,
and
so
important
Doctrins
,
as
are
in
controversie
between
Us
and
Protestants
,
should
be
let
pass
without
Note
or
Contradiction
,
if
they
had
been
either
New
or
Erroneous
?
How
should
it
come
to
pass
(
I
say
)
that
no
one
of
these
ancient
Fathers
should
ever
impugn
any
of
these
Doctrins
,
if
they
were
New
Opinions
,
and
brought
into
the
Church
contrary
to
the
Doctrin
that
was
before
,
as
these
men
do
say
?
Yea
,
how
should
it
fall
out
that
no
one
Record
in
the
World
should
be
left
by
our
Ancestors
,
that
at
such
a
time
,
by
such
or
such
occasions
,
began
the
Doctrin
of
Purgatory
,
of
Praying
to
Saints
,
of
the
Real
Presence
,
of
the
Vse
of
Images
,
of
Mass
and
Sacrifice
,
of
seven
Sacraments
,
and
the
like
,
that
were
not
held
in
the
Church
before
?
An
experimental
deduction
.
23.
And
that
this
is
impossible
,
may
be
shewed
by
this
experimental
Deduction
,
which
now
I
will
set
down
.
Let
us
imagin
that
none
of
these
Doctrins
were
in
the
first
Age
under
the
Apostles
;
and
namely
,
that
then
there
were
but
two
Sacraments
,
no
Purgatory
at
all
,
or
any
External
Sacrifice
held
.
We
ask
them
concerning
the
second
Age
,
wherein
Justinus
,
Polycarpus
,
Irenaeus
,
Clemens
Alexandrinus
,
and
Tertullian
,
were
chief
Teachers
,
whether
these
Doctrins
were
in
this
Age
,
or
no
?
If
they
deny
it
,
tho'
we
might
prove
the
contrary
out
of
their
Works
;
yet
,
not
to
pass
from
this
first
kind
of
Argument
,
we
ask
the
like
of
the
third
Age
,
under
Origen
,
Cyprian
,
Dionysius
Alexandrinus
,
Pamphilus
,
Arnobius
,
and
the
rest
?
And
if
they
deny
of
this
Age
also
,
that
these
Doctrins
were
not
held
by
them
,
we
go
to
the
fourth
Age
,
under
Athanasius
,
Hilarius
,
Optatus
,
Basil
,
Nazianzen
,
Ambrose
,
Hierom
,
Chrysostom
,
Epiphanius
,
Cyrillus
:
In
whose
Writings
every where
there
is
mention
of
all
these
Doctrins
,
as
afterward
in
our
second
Argument
we
shall
shew
out
of
the
Protestants
themselves
;
and
namely
the
Magdeburgians
,
that
profess
to
note
all
.
24.
Now
then
,
I
ask
our
Adversaries
touching
this
creeping
Instance
,
how
could
these
Doctrins
so
creep
into
the
Catholic
Visible
Church
in
this
fourth
Age
for
example
,
and
be
received
so
generally
over
all
Nations
,
Countreys
,
and
Kingdoms
,
by
these
principal
Lights
,
Captains
,
Watchmen
,
and
Guiders
of
the
same
,
as
no
Note
,
Detection
,
Resistance
or
Memory
should
be
left
of
any
Doubt
,
Dispute
,
or
Opposition
made
against
them
?
Is
this
likely
?
Is
this
possible
?
Read
all
the
Fathers
Works
over
,
and
find
,
if
you
can
,
but
one
place
wherein
one
Father
did
ever
hitherto
note
another
for
holding
Purgatory
,
Praying
to
Saints
,
believing
the
Real
Presence
,
or
the
like
,
as
they
did
Cyprian
(
tho'
otherwise
a
most
Learned
and
Holy
Man
)
for
teaching
Re-baptization
of
Heretics
,
and
some
other
Fathers
for
other
particular
Opinions
different
from
the
Catholic
Doctrin
of
that
Age.
Whereof
we
may
infer
,
That
they
would
have
done
the
like
also
in
these
other
points
,
if
they
had
been
held
for
new
or
erroneous
in
those
days
.
A
Consideration
of
much
importance
.
And
hereof
also
may
be
inferred
another
Sequel
or
Observation
of
very
great
moment
against
our
Heretics
,
That
when
soever
any
Doctrin
is
found
in
any
of
the
ancient
Fathers
,
which
is
not
contradicted
nor
noted
by
any
of
the
rest
as
singular
,
that
Doctrin
is
to
be
presumed
to
be
no
particular
Opinion
of
his
,
but
rather
the
general
of
all
the
Church
in
his
days
;
for
that
otherwise
it
would
most
certainly
have
been
noted
and
impugned
by
others
.
Whereby
it
followeth
,
that
one
Doctor
's
Opinion
or
Saying
in
matters
of
Controversie
not
contradicted
or
noted
by
others
,
may
sometimes
give
a
sufficient
Testimony
of
the
whole
Churches
Sentence
and
Doctrin
in
those
days
;
which
is
a
point
very
greatly
to
be
considered
.
25.
But
yet
further
,
to
all
this
may
be
added
another
Consideration
of
no
small
weight
,
which
is
the
difficulty
of
bringing
in
certain
Doctrins
,
The
difficulty
of
bringing
in
five
new
Sacraments
.
if
any
man
would
have
attempted
it
;
as
for
Example
,
the
Doctrin
of
Seven
Sacraments
:
If
there
had
been
but
Two
only
before
in
the
Apostles
time
,
it
had
been
an
extreme
great
Novelty
to
have
added
Five
more
,
which
never
would
have
been
admitted
without
much
strife
and
resistance
,
seeing
all
Catholics
do
hold
,
that
Christ
only
could
institute
Sacraments
,
for
that
He
only
could
assure
the
Promise
of
Grace
made
thereunto
,
as
excellently
doth
declare
the
Council
of
[
](A56472-e39420-b)*
*
Sess.
7.
cap.
1.
Trent
,
and
long
before
that
again
the
Master
of
Sentences
;
and
[
](A56472-e39470-b)*
*
4
dist.
5.
q.
10
art.
2.
&
part.
3.
q.
64.
act.
4.
St.
Thomas
,
in
the
name
of
all
Catholics
,
did
leave
that
Doctrin
registred
,
and
there
can
be
no
doubt
thereof
.
26.
Wherefore
this
Truth
being
admitted
,
That
the
whole
Church
hath
no
Authority
to
institute
any
Sacrament
,
or
to
alter
any
thing
about
the
substantial
parts
thereof
;
to
wit
,
the
Matter
,
Form
,
or
Number
,
(
as
the
same
Council
of
Trent
in
another
place
declareth
;
Sess.
21.
c.
7.
)
how
was
it
possible
that
five
whole
Sacraments
should
be
added
or
brought
into
Catholic
Doctrin
,
and
received
and
believed
throughout
Christendom
without
any
resistance
or
opposition
at
all
,
if
there
had
been
but
two
only
instituted
by
Christ
,
and
exercised
by
the
Apostles
in
the
first
Age
?
How
,
I
say
,
could
five
more
be
brought
in
afterward
?
By
whom
?
at
what
time
?
in
what
Countrey
?
&c.
Impossibilities
For
if
any
one
had
begun
to
do
it
,
others
would
have
resisted
;
it
being
a
matter
of
so
high
moment
.
And
if
one
Countrey
,
Province
or
Church
had
admitted
them
,
another
would
have
refused
;
or
at
leastwise
there
would
have
been
some
Doubt
or
Disputation
,
and
some
general
Meeting
and
Synod
,
or
Council
gathered
about
that
matter
;
and
some
parts
would
have
admitted
one
Number
,
and
some
another
,
as
we
see
that
the
Sectaries
of
our
time
have
done
since
the
matter
hath
been
called
in
question
by
them
;
some
allowing
five
,
some
four
,
some
three
,
some
two
.
But
no
memory
of
any
of
these
differences
being
to
be
found
among
Catholics
,
most
certain
it
is
that
this
Number
came
down
from
Christ
and
his
Apostles
themselves
.
27.
The
like
,
or
greater
difficulty
,
The
difficulty
of
bringing
in
the
use
of
Confession
.
would
also
have
been
about
the
use
of
Sacramental
Confession
,
if
it
had
not
been
appointed
by
Christ
,
and
put
in
ure
presently
,
and
so
continued
from
time
to
time
:
For
that
it
being
a
thing
in
it self
most
repugnant
to
man's
sensual
Nature
,
to
be
bound
to
open
his
particular
sins
to
another
,
with
that
Humility
and
Subjection
which
Catholic
Doctrin
doth
prescribe
in
the
use
of
that
Sacrament
;
clear
it
is
,
that
if
it
had
not
been
in
ure
even
from
the
Apostles
time
,
and
that
as
a
matter
of
absolute
necessity
,
it
could
never
have
been
received
afterward
,
nor
yet
brought
in
by
any
Human
Power
,
Art
,
or
Device
.
For
who
(
I
pray
you
)
should
or
could
bring
in
such
a
thing
of
so
great
repugnance
and
difficulty
upon
the
whole
Christian
Church
?
Will
they
say
any
Pope
?
Let
them
name
either
Him
or
Them
,
together
with
the
Time
,
and
other
Particularities
;
which
they
never
will
be
able
to
do
.
28.
Besides
this
,
I
ask
them
further
,
What
Pope
would
ever
have
attempted
this
,
if
it
had
not
been
by
Obligation
before
him
;
seeing
that
Popes
themselves
,
the
more
Great
and
Eminent
they
be
above
others
,
the
more
natural
repugnance
must
they
needs
find
in
themselves
,
to
go
and
kneel
down
at
the
feet
of
an
inferior
Priest
,
and
confess
unto
him
their
most
secret
sins
?
And
the
like
may
be
said
of
Temporal
Princes
and
Emperours
;
who
if
any
Pope
or
Power
Ecclesiastical
would
have
laid
such
a
burthen
upon
them
,
not
used
nor
of
obligation
before
,
how
would
they
have
yielded
unto
it
?
which
of
them
would
not
have
answered
,
that
seeing
their
Fathers
and
Ancestors
were
saved
without
this
subjection
,
and
irksom
obligation
of
revealing
their
particular
sins
,
they
would
hope
to
be
so
also
?
And
finally
,
some
great
Difficulty
,
Doubt
,
or
Contention
would
have
been
about
this
matter
,
before
it
could
have
been
so
brought
in
,
and
established
all
over
the
Christian
World
,
as
we
see
by
experience
it
was
;
and
at
leastwise
some
memory
would
have
remained
thereof
in
Histories
,
which
we
find
not
,
and
consequently
we
may
conclude
that
there
was
never
any
such
thing
.
And
this
is
sufficient
for
our
first
Argument
.
Now
let
us
pass
to
the
second
.
CHAP.
VI.
It
is
proved
by
the
second
kind
of
Affirmative
or
Positive
Arguments
,
That
the
Points
of
Catholic
Doctrin
,
before
denied
by
Fox
and
Sir
Francis
,
were
in
use
in
Pope
Eleutherius
his
Time
,
and
in
other
Ages
immediately
following
;
and
this
by
Testimony
of
Protestant
Writers
themselves
.
ALbeit
the
Reasons
and
Considerations
before
alledged
,
whereby
our
Adversaries
are
willed
to
shew
the
beginning
of
such
Articles
and
Points
of
our
Catholic
Doctrin
as
they
deny
to
have
come
down
from
the
Apostles
Time
,
were
sufficient
to
put
them
to
silence
,
being
not
able
to
perform
any
part
thereof
,
and
consequently
also
may
open
the
eyes
of
any
studious
Reader
to
see
the
Infirmity
of
Their
Cause
,
and
the
Strength
and
Truth
of
Ours
;
yet
will
we
,
for
greater
satisfaction
of
all
sorts
,
pass
over
to
the
other
part
also
of
Positive
and
Affirmative
Proofs
,
which
are
so
abundant
in
this
behalf
,
as
if
I
would
set
them
down
all
,
this
only
point
would
require
a
particular
Treatise
;
wherefore
I
mean
to
abreviate
the
matter
,
as
much
as
I
may
.
Two
means
of
proofs
by
citing
Authors
.
2.
For
which
respect
,
whereas
there
are
two
means
to
set
down
these
Proofs
;
one
out
of
the
Authors
themselves
that
lived
in
the
same
Age
with
Eleutherius
,
and
the
next
after
;
and
the
other
to
cite
the
same
out
of
Protestant
Writers
:
I
have
made
choice
of
the
second
way
in
this
place
,
both
for
that
it
is
shorter
,
and
seemeth
also
more
sure
and
effectual
.
For
if
I
should
cite
the
places
,
as
for
Example
in
the
second
Age
,
St.
Irenaeus
lib.
5.
advers.
haeres
.
for
the
Supremacy
of
the
Bishop
of
Rome
,
and
the
same
,
lib.
4.
cap.
77.
and
with
him
Justinus
Martyr
,
q.
103.
together
with
Theophilus
,
Athenagoras
,
Clemens
Alexandrinus
,
for
Freewill
,
and
the
same
Clemens
,
lib.
5.
stromatum
,
and
divers
others
of
that
Age
,
for
the
Merit
of
Good
Works
,
for
the
manner
of
doing
Penance
,
and
the
like
;
and
if
I
should
alledge
the
said
Irenaeus
,
lib.
4.
cap.
32.
for
the
Sacrifice
of
the
Mass
,
and
Justinus
Martyr
Apolog.
2.
and
Clemens
Alexandrinus
,
lib.
7.
Stromatum
,
about
the
Rites
and
Ceremonies
of
the
said
Mass
,
and
the
same
Justinus
,
q.
136.
and
the
same
Irenaeus
,
lib.
1.
c.
18.
for
the
Ceremonies
of
Baptism
and
Chrism
used
in
those
days
:
If
(
I
say
)
I
should
alledge
these
,
and
other
Authors
of
that
time
,
for
positive
Proofs
of
Catholic
Articles
against
Protestants
in
Eleutherius's
days
,
the
matter
would
first
grow
to
be
very
long
;
for
that
I
must
alledge
the
places
at
length
,
seeing
that
otherwise
the
quarrelling
Adversary
would
say
that
I
left
out
the
Antecedents
and
Consequents
,
Ordinary
cavillation
of
the
Adversary
.
as
themselves
are
wont
to
do
,
when
they
mean
not
to
have
any
Text
rightly
understood
;
Secondly
,
they
would
quarrel
with
us
(
when
they
see
themselves
prest
)
about
the
Authors
Books
,
whether
they
be
truly
theirs
or
no
;
and
thirdly
,
about
the
Translation
,
Words
,
and
Sense
.
All
which
would
bring
a
long
Dispute
.
3.
But
now
finding
that
certain
Authors
of
their
own
Religion
,
(
if
they
be
of
their
Religion
)
I
mean
the
Magdeburgians
,
called
otherwise
Centuriatores
,
have
taken
upon
them
to
set
down
the
whole
Story
of
the
Church
,
and
have
herewithal
treated
as
well
of
the
Doctrin
,
as
also
the
Doctors
of
every
Age
;
I
have
thought
best
to
take
my
Proofs
out
of
them
,
being
Confessions
,
as
it
were
,
against
themselves
and
their
Mates
the
Calvinists
(
tho'
not
very
friendly
Mates
in
many
matters
of
Doctrin
,
as
you
shall
hear
)
and
their
Story
being
the
very
Ground
and
Fountain
of
all
John
Fox
his
Volume
of
Acts
and
Monuments
,
except
only
those
things
which
concern
England
in
particular
;
wherein
whether
he
or
they
behave
themselves
with
less
Honesty
or
Conscience
,
is
hard
to
say
:
but
in
this
Treatise
you
shall
have
divers
tasts
of
them
both
.
And
this
being
spoken
as
it
were
by
the
way
of
Preface
,
we
shall
now
take
in
hand
the
matter
proposed
.
4.
These
men
being
four
Saxons
,
whom
before
we
have
named
,
gathered
together
in
the
City
of
Magdeburg
,
to
wit
,
Flaccus
Illyricus
,
Joannes
Vigandus
,
The
story
of
the
Magdeburgians
.
Matthaeus
Judex
,
and
Basilius
Faber
,
and
in
Religion
strict
or
rigid
Lutherans
,
took
upon
them
(
as
hath
been
said
)
to
write
the
whole
Ecclesiastical
History
from
Christ
to
their
Time
by
Centuries
or
Ages
,
allowing
100
years
to
every
Age
,
whereof
they
are
called
Centuriatores
.
And
in
every
Age
they
handle
these
and
like
Chapters
,
Of
the
Church
,
and
increase
thereof
,
or
Doctrin
therein
taught
;
Of
Heresies
and
Heretics
;
Of
Doctors
,
and
Writers
,
and
the
like
.
But
amongst
other
points
especially
to
be
noted
to
our
purpose
,
that
presently
after
the
Apostles
in
the
second
Century
,
they
make
this
Chapter
,
repeating
the
same
in
every
Age
after
:
Inclinatio
Doctrinae
,
A
proud
title
against
the
Fathers
Writings
.
complectens
peculiares
&
incommodas
opiniones
,
stipulas
,
&
errores
Doctorum
quae
palam
quidem
,
hoc
est
,
scriptis
tradita
sunt
:
That
is
,
The
declining
of
true
Christian
Doctrin
,
containing
the
peculiar
and
incommodious
Opinions
of
Doctors
,
their
Errors
,
Straw
,
or
Stubble
,
which
were
left
publicly
by
them
,
that
is
to
say
,
in
their
Writings
.
5.
This
is
the
Title
of
this
Chapter
in
every
Age
,
and
those
last
words
seem
to
be
added
,
thereby
to
insinuate
to
the
Reader
that
the
said
Doctors
inwardly
did
hold
perhaps
many
more
Errors
,
and
Straw-opinions
,
in
these
mens
judgments
,
than
they
left
openly
in
writing
.
And
by
this
arrogant
Title
you
may
see
these
four
good
Fellows
mean
to
judge
and
censure
all
from
the
beginning
of
Christian
Religion
unto
their
days
;
and
among
others
they
will
censure
John
Fox
also
,
and
his
Fellows
,
as
you
may
see
in
the
Preface
of
one
of
their
Centuries
,
dedicated
unto
the
Queen
of
England
the
third
year
of
her
Reign
,
1560
,
where
having
told
her
Majesty
a
long
Tale
of
the
Gospel
and
pure
Word
of
God
,
naming
the
same
above
half
a
hundred
times
(
if
I
have
counted
right
)
in
this
one
Epistle
,
and
shewing
how
Princes
must
have
no
other
Rule
of
Government
than
the
said
Word
(
but
yet
understood
as
these
men
will
interpret
it
)
they
tell
her
also
,
that
they
now
do
bring
her
Antiquity
to
look
upon
,
yet
complaining
that
few
in
ancient
Times
did
write
luculenter
,
&
cum
judicio
,
Magd.
in
praef.
Ep.
dedicat
.
ad
Elizab.
Angl.
Reginam
in
cent.
4.
perspicuously
and
with
judgment
.
And
then
again
,
Sacrosanctae
antiquitatis
titulo
plurimos
quasi
fascinari
,
ut
citra
omnem
attentionem
,
rectumque
judicium
,
quantumvis
tetris
erroribus
applaudant
:
That
very
many
are
as
it
were
so
be
witched
with
the
holy
Title
of
Antiquity
,
that
without
all
attention
and
upright
judgment
,
they
do
give
willingly
consent
to
never
so
foul
Errors
,
if
they
be
set
down
by
Antiquity
.
6.
Lo
here
what
an
entrance
this
is
of
them
that
profess
Antiquity
,
to
discredit
by
their
Preface
all
Antiquity
of
Christian
Religion
,
and
of
the
eldest
and
primitive
Church
,
whose
Acts
and
Gests
they
promise
to
set
down
;
but
the
very
point
indeed
is
,
that
they
themselves
will
be
Judges
of
all
(
as
the
fashion
of
proud
Heretics
is
)
and
admit
only
so
much
as
maketh
for
their
particular
Sect
,
Magdeburgians
against
the
Calvinists
.
and
discredit
,
or
reject
the
rest
.
And
in
this
point
our
English
Calvinists
are
like
to
find
as
little
favour
at
their
hands
,
as
we
that
are
Catholicks
,
and
less
too
;
for
that
by
the
whole
course
of
Antiquity
they
do
shew
these
men
to
be
clearly
Heretics
,
and
their
Opinions
about
the
Sacraments
,
Invisibility
of
the
Church
,
and
other
like
,
to
be
Heretical
:
whereas
our
Doctrins
which
they
find
in
ancient
Fathers
differing
from
them
,
they
call
either
incommodious
Opinions
,
Blots
,
Stubble
,
or
Errors
of
Doctors
,
as
before
you
have
heard
,
and
not
lightly
Heresies
.
As
in
this
their
Preface
to
the
Queen
they
admonish
her
Majesty
more
carefully
to
beware
of
Their
Doctrin
than
of
Ours
,
in
these
words
;
Cent.
ib.
pag.
9.
Tom.
4.
The
Magdeb.
speech
to
her
Majesty
against
Calvinists
.
Cùm
jam
varia
grassentur
quasi
factiones
opinionum
,
&c.
Whereas
every
where
now-adays
divers
factions
of
Opinions
grow
up
among
them
,
that
profess
the
Gospel
;
there
are
some
among
others
,
who
by
certain
Philosophical
Reasons
go
about
to
evacuate
,
or
make
void
the
Testament
of
our
Lord
,
so
as
they
would
remove
the
Presence
of
the
true
Body
and
Blood
of
Christ
from
the
Communion
,
and
would
by
a
certain
strange
perplexity
of
words
deceive
the
people
against
the
most
clear
,
the
most
evident
,
the
most
true
,
and
the
most
potent
words
of
our
Savior
himself
:
Wherefore
your
Majesty
must
principally
look
to
this
point
,
and
provide
that
the
Articles
of
our
Faith
be
kept
without
such
Pharisaical
Leaven
,
and
that
the
Sacraments
instituted
by
Christ
be
restored
without
all
corruption
and
adulteration
.
Thus
far
the
Magdeburgians
to
her
Majesty
,
by
which
you
may
perceive
why
I
call
them
Fox
his
Masters
in
lying
,
but
not
his
Mates
in
believing
.
7.
To
come
therefore
now
to
our
purpose
;
I
might
,
as
before
hath
been
said
,
if
it
were
not
over
long
,
use
two
ways
for
this
positive
Proof
,
That
these
Articles
deny'd
by
Fox
and
his
Scholar
were
heard
of
and
acknowledged
in
Eleutherius's
time
:
The
first
by
citing
the
places
themselves
out
of
the
principal
Doctors
that
then
lived
;
but
this
(
as
I
have
said
)
would
be
over-long
.
Yet
one
place
I
cannot
omit
of
Irenaeus
in
the
very
Age
we
speak
of
,
Iren.
l.
3.
c.
3.
advers.
haeres
.
A
notable
speech
of
Irenaeus
,
that
lived
with
Eleutherius
.
and
written
while
Eleutherius
yet
lived
.
The
words
are
these
:
Maximae
&
antiquissimae
Ecclesiae
,
&c.
We
shewing
the
Tradition
of
the
greatest
and
most
ancient
Church
of
Rome
,
known
to
all
the
World
,
as
founded
by
the
two
most
glorious
Apostles
Peter
and
Paul
(
which
Tradition
and
Faith
she
receiving
from
the
Apostles
,
hath
preached
and
delivered
unto
us
by
Succession
of
her
Bishops
from
time
to
time
unto
our
days
)
do
confound
thereby
all
those
[
Heretics
]
which
by
any
ways
,
either
through
delight
in
themselves
,
or
vain-glory
,
or
blindness
of
understanding
,
do
gather
otherwise
than
they
should
:
For
that
unto
this
Church
,
in
respect
of
her
more
Mighty
Principality
,
it
is
necessary
that
all
Churches
must
agree
,
and
have
access
;
that
is
to
say
,
all
faithful
people
wheresoever
they
live
.
In
which
Church
the
Tradition
that
hath
descended
from
the
Apostles
,
hath
ever
been
kept
by
those
that
live
in
any
place
of
the
World.
8.
And
again
,
a
little
after
,
having
for
proof
of
his
Faith
,
and
confirmation
of
Apostolical
Tradition
,
recounted
all
the
Bishops
of
Rome
from
St.
Peter
to
his
days
,
he
saith
,
Nunc
duodecimo
loco
,
&c.
Now
in
the
twelfth
place
from
the
Apostles
hath
Eleutherius
that
Bishopric
,
and
by
this
Succession
(
of
the
foresaid
Roman
Bishops
)
is
the
Tradition
of
the
Apostles
conserved
in
the
Church
,
and
the
Preaching
of
the
Truth
hath
come
down
unto
us
;
and
this
is
a
most
full
Demonstration
,
that
one
and
the
same
lively
Faith
hath
been
conserved
in
the
Church
from
the
Apostles
time
,
and
delivered
unto
us
in
Truth
&c.
A
collection
upon
Irenaeus's
words
.
9.
Lo
here
Tradition
of
the
Apostles
delivered
and
conserved
by
the
Succession
of
the
Bishops
of
Rome
!
Lo
here
the
Church
of
Rome
called
so
long
ago
the
Greatest
and
most
Ancient
of
all
other
Churches
,
her
Principality
both
named
and
confirmed
!
Behold
the
Obligation
of
all
other
Churches
of
the
World
,
yea
and
of
all
faithful
Christians
,
to
agree
and
have
access
to
Her
!
See
here
all
vainglorious
and
self-will'd
Heretics
confounded
by
Irenaeus
,
with
the
only
Tradition
and
Succession
of
this
Church
of
Rome
and
her
Bishops
,
even
from
St.
Peter's
time
to
Eleutherius
,
that
lived
with
Irenaeus
!
What
Catholic
man
could
say
more
at
this
day
?
And
will
any
jangling
Fox
or
Sir
Francis
avouch
yet
without
shame
,
that
none
of
these
points
were
ever
known
or
heard
of
in
Eleutherius's
time
?
10.
Well
then
,
this
is
one
way
to
confound
them
,
if
I
would
follow
it
.
But
being
over
tedious
,
I
mean
to
take
another
,
and
shew
out
of
their
own
Historiographers
the
Magdeburgenses
,
that
all
these
Doctrins
deny'd
by
Fox
,
and
his
Follower
here
,
were
known
and
in
ure
among
the
chiefest
Writers
in
the
primitive
Church
,
and
first
Ages
after
Christ
.
And
first
of
all
,
to
begin
with
this
very
matter
first
named
by
them
,
About
the
Primacy
of
the
Pope
and
Ch.
of
Rome
.
Cent
2.
cap.
4.
pag.
63.
Of
the
Primacy
of
the
Pope
and
Church
of
Rome
:
The
Magdeburgians
have
an
especial
Paragraph
thereof
,
De
primatu
Ecclesiae
Romanae
,
under
the
foresaid
Title
of
the
incommodious
Opinions
,
Stubble
,
Straw
,
and
Errors
of
the
Doctors
that
lived
within
the
first
200
years
after
Christ
.
And
in
that
Paragraph
they
not
only
do
alledge
for
Stubble
this
last
Authority
of
Irenaeus
by
me
cited
,
(
tho'
they
alledge
it
so
miserably
maimed
,
as
of
six
parts
they
leave
out
more
than
five
)
but
also
another
place
of
St.
Ignatius
,
that
lived
in
the
first
Age
with
the
Apostles
themselves
,
to
the
same
purpose
,
which
they
cite
in
like
manner
under
the
same
Title
of
Straw
,
and
Stubble
,
and
incommodious
Opinions
.
Ignat.
epist.
ad
Rom.
And
then
passing
to
the
third
Century
,
or
second
Age
after
that
of
Christ
,
they
cite
Tertullian
for
the
same
incommodious
Opinion
,
Tert.
l.
de
praescrip.
Cent.
3.
cap.
4.
pag.
84.
about
the
Primacy
of
the
Roman
Church
and
Bishop
,
saying
of
him
,
Non
sine
errore
sentire
videtur
Tertullianus
claves
soli
Petro
commissas
,
&
Ecclesiam
super
ipsum
structam
,
&c.
Tertullian
doth
seem
not
without
Error
to
think
that
the
Keys
of
the
Church
were
given
only
to
St.
Peter
,
and
that
the
Church
was
built
but
on
him
.
11.
They
cite
also
four
or
five
places
out
of
St.
Cyprian
,
where
he
holdeth
the
same
with
Tertullian
,
and
so
they
are
both
confuted
for
Stubble-Doctors
together
.
Yet
go
they
further
with
St.
Cyprian
,
citing
divers
other
places
out
of
him
to
the
same
effect
for
the
Bishop
and
Church
of
Rome
,
all
which
they
take
for
Stubble
;
as
where
he
saith
,
One
God
,
one
Christ
,
one
Church
,
Cyp.
l.
1.
ep.
8.
one
Chair
builded
upon
the
Ark
by
the
Word
of
our
Savior
;
and
three
or
four
like
places
more
,
which
for
brevity
I
omit
;
and
finally
they
say
of
him
,
and
three
other
Fathers
of
his
time
,
Cyprianus
,
Maximus
,
Vrbanus
,
and
Salonius
,
Cyprian
egregiously
abused
by
the
Magdeburgians
.
do
think
that
one
[
Chief
]
Bishop
must
be
in
the
Catholic
Church
,
&c.
Lo
,
four
old
Fathers
that
lived
almost
1400
years
agone
,
and
were
the
Lights
of
that
Primitive
Church
,
rejected
here
by
four
drinking
Germans
gathered
together
in
some
warm
Stow
of
Magdeburg
,
tippling
strongly
(
as
a
man
may
presume
)
and
judging
all
the
World
for
Stubble
besides
themselves
;
for
which
cause
the
third
person
in
this
Quaternity
is
called
perhaps
Mattheus
Judex
.
But
let
us
go
forward
.
12.
They
are
not
content
with
this
rejection
of
St.
Cyprian
,
but
they
fall
upon
him
again
in
these
words
;
Cyprian
affirmeth
expresly
,
Cyp.
c.
4.
ep.
8.
without
all
foundation
of
holy
Scripture
,
that
the
Roman
Church
must
be
acknowledged
by
all
Christians
for
the
Mother
and
Root
of
the
Catholic
Church
,
And
further
yet
in
another
Treatise
,
That
this
Church
is
the
Chair
of
Peter
,
from
which
all
the
Vnity
of
Priesthood
proceedeth
.
And
finally
,
Cyprian
,
say
they
,
Tract
.
de
simplic
.
Praelat
.
Cyp.
l.
1.
ep.
6.
&
l.
4.
c.
4.
ep.
9.
Origen
.
tract.
1.
in
Mat.
&
hom.
15.
in
Levit.
hath
divers
other
perillous
Opinions
about
this
matter
;
as
for
Example
,
That
he
tyeth
the
Office
of
true
Pastorship
to
ordinary
Succession
,
and
that
he
denieth
that
Bishops
can
be
judged
,
&c.
And
Origen
also
in
this
Age
hath
no
mean
blots
about
the
Power
and
Office
of
the
Church
,
&c.
13.
Hitherto
are
the
words
of
the
Magdeburgians
against
the
chief
Writers
of
these
two
first
Ages
after
the
Apostles
,
concerning
the
point
of
Principality
and
Supremacy
of
the
Church
and
Bishop
of
Rome
,
so
clearly
confessed
by
the
said
Fathers
(
as
the
Magdeburgians
do
grant
)
and
on
the
other
side
so
boldly
denied
by
the
Fox
,
and
the
Knight
his
Follower
and
Proselyte
,
as
a
thing
not
so
much
as
heard
or
dreamed
of
in
these
first
Ages
:
whereof
you
have
heard
their
several
and
resolute
asseverations
before
;
Let
them
but
grant
me
,
saith
Fox
;
and
then
I
say
,
quoth
the
Knight
,
there
is
no
such
matter
,
&c.
And
by
this
one
point
only
of
the
five
Articles
before
objected
by
them
,
and
denied
flatly
to
have
been
known
or
believed
in
Eleutherius's
time
,
you
may
see
how
they
behave
themselves
,
and
what
may
be
said
on
our
part
,
and
how
great
a
Volume
this
Book
would
grow
unto
,
if
I
should
prosecute
all
the
other
four
Articles
also
by
them
mentioned
before
,
and
should
pass
through
the
first
three
or
four
or
five
hundred
years
after
Christ
(
for
so
much
our
Adversaries
sometimes
,
upon
a
good
mood
of
bragging
,
will
seem
to
allow
us
)
to
shew
,
not
out
of
the
Books
and
Writings
of
the
ancient
Fathers
themselves
,
for
that
this
were
over
long
,
but
what
these
Magdeburgians
do
note
and
gather
against
themselves
,
out
of
their
Works
,
for
the
Antiquity
of
that
Doctrin
which
they
impugn
,
rejecting
afterward
all
again
with
this
only
frivolous
and
fond
Cavil
,
That
these
Opinions
of
the
Fathers
were
but
naevi
,
stipulae
,
&
palia
Doctorum
;
stains
,
stubble
,
and
straw
of
Doctors
;
opiniones
incommodae
,
&c.
and
incommodious
Opinions
.
Greg.
de
Valent.
The
ridiculous
manner
of
proceeding
of
the
Magdeburgians
.
14.
Wherein
it
is
well
noted
by
a
Learned
Man
of
our
time
,
That
these
Fellows
do
proceed
,
as
if
one
being
suspected
or
accused
of
Theft
,
Heresie
,
or
any
other
grievous
Crime
,
should
willingly
present
himself
before
the
Magistrate
or
Senate
of
the
City
;
and
there
first
of
all
,
for
his
clearing
,
should
bring
in
for
Witnesses
against
himself
the
best
learned
,
most
grave
,
ancient
,
and
best
reputed
honest
men
of
all
that
City
,
to
testifie
that
he
is
indeed
such
a
one
,
to
wit
,
a
false
Thief
,
an
Heretic
,
or
the
like
;
but
yet
,
having
so
done
,
would
endeavor
to
refute
all
these
again
by
one
bare
rejection
,
saying
,
that
they
spake
rashly
and
incommodiously
,
and
that
they
were
overseen
,
and
knew
not
what
they
testified
,
or
were
in
a
dream
when
they
spake
or
testified
against
him
;
and
finally
,
that
all
were
deceived
,
and
he
alone
to
be
believed
against
them
all
.
And
would
this
shift
(
think
you
)
countervail
so
grave
Witnesses
against
him
?
or
would
any
indifferent
Judge
leave
to
condemn
him
for
this
evasion
?
or
would
any
man
think
him
much
better
than
mad
that
would
take
such
a
course
of
Defence
?
And
yet
this
is
the
very
course
of
these
Magdeburgians
,
who
citing
first
the
gravest
and
most
ancient
Fathers
of
Christendom
against
themselves
,
do
reject
the
same
again
with
this
only
jest
and
contumely
,
that
they
spake
incommodiously
,
ignorantly
,
and
were
Stubble-Doctors
.
15.
Well
then
,
for
so
much
as
concerneth
the
first
Article
mentioned
by
Fox
and
Sir
Francis
,
as
a
thing
not
heard
of
in
Eleutherius's
time
,
(
to
wit
,
the
Vniversality
and
Primacy
of
the
Church
and
Bishop
of
Rome
)
you
see
,
that
with
going
to
the
Authors
themselves
of
that
Age
,
the
Magdeburgians
do
make
it
clear
against
themselves
.
About
Mass
and
Sacrifice
.
And
for
the
second
point
concerning
the
use
of
Mass
,
and
Propitiatory
Sacrifice
,
we
have
cited
sufficiently
before
in
the
first
Chapter
of
this
Treatise
out
of
the
same
Magdeburgians
,
who
condemn
divers
of
the
most
ancient
Fathers
for
testifying
this
matter
;
and
we
may
do
the
like
in
all
the
other
Articles
specified
by
Fox
and
his
Knight
,
but
that
it
would
be
over
tedious
.
And
therefore
I
do
remit
the
curious
Reader
to
the
Volumes
of
the
Magdeburgians
themselves
,
if
he
have
so
much
time
to
lose
as
the
reading
thereof
doth
require
:
Only
in
this
place
I
am
to
note
unto
him
,
for
his
better
Instruction
,
three
or
four
kinds
of
shifts
and
frauds
used
ordinarily
by
these
Protestant
Germans
,
in
setting
down
these
and
other
like
matters
out
of
the
Fathers
,
which
I
shall
do
in
the
next
ensuing
Chapter
.
CHAP.
VII
.
The
same
Argument
is
continued
,
and
it
is
shewed
out
of
the
Magdeburgians
,
how
they
accuse
and
abuse
the
Fathers
of
the
Second
and
Third
Age
,
for
holding
with
Us
against
Them.
DIvers
are
the
shifts
and
frauds
,
and
manifold
the
abuses
,
which
Protestant
Writers
,
and
namely
the
Magdeburgians
,
do
offer
to
the
ancient
Fathers
,
Three
manner
of
fraudulent
shifts
in
alledging
&
discrediting
the
Fathers
.
in
examining
their
Sentences
about
Controversies
in
Religion
:
Whereof
one
principal
may
be
accounted
,
that
of
four
or
five
places
,
or
more
,
that
may
be
alledged
out
of
them
for
Us
and
our
Doctrin
,
in
the
question
proposed
,
they
will
not
cite
two
,
left
the
multitude
of
Authorities
(
if
they
alledge
all
that
in
the
Fathers
are
found
)
should
give
our
Cause
too
much
credit
.
Secondly
,
of
four
or
five
parts
of
the
Fathers
words
,
contained
in
the
places
by
them
alledged
,
these
good
Fellows
do
cut
off
ordinarily
three
,
lest
if
they
did
set
them
down
at
length
,
with
their
Antecedents
,
and
Consequents
,
their
Opinions
might
appear
more
probable
and
plausible
than
these
men
would
have
them
:
And
of
this
you
have
had
an
Example
in
the
first
Authority
alledged
by
me
even
now
out
of
Irenaeus
about
the
Principality
of
the
Church
of
Rome
;
which
being
set
down
somewhat
at
length
,
as
it
is
in
the
Author
,
maketh
the
matter
clear
;
but
shuffled
up
in
four
or
five
words
,
after
a
most
curtail'd
manner
(
as
the
Magdeburgians
do
alledge
them
)
do
scarce
make
any
sense
at
all
:
which
is
the
thing
the
Alledgers
do
desire
,
thereby
to
discredit
the
Author
.
2.
Their
third
fraud
is
,
that
having
alledged
the
first
Authorities
for
Us
,
and
against
themselves
,
they
devise
divers
pretty
and
witty
slights
to
discredit
them
again
;
as
sometimes
saying
,
that
in
other
places
the
said
Father
expoundeth
or
contradicteth
himself
;
sometimes
,
that
he
speaketh
rashly
,
or
incommodiously
,
or
without
Scripture
,
and
other
such
contemptuous
rejections
.
As
for
Example
,
talking
of
St.
Cyprian
that
famous
Bishop
,
Doctor
,
and
Martyr
,
and
the
Christian
Phoenix
of
his
Age
(
as
St.
Augustin
judgeth
of
him
)
these
men
do
handle
him
in
this
sort
.
3.
Cyprianus
sine
Scriptura
loquitur
,
Cyprian
speaketh
without
Scripture
;
Cent.
3.
c.
4.
Cyprianus
superstitiosè
fingit
,
Cyprian
doth
feign
superstitiously
;
Cyprianus
malè
judicat
,
Cyprian
judgeth
naughtily
,
and
the
like
.
Nay
,
they
endeavor
to
discredit
the
whole
multitude
of
Doctors
and
Fathers
in
every
Age
:
As
for
Example
,
in
the
beginning
of
the
first
Age
next
after
the
Apostles
,
they
write
thus
:
Tamesit
haec
aetas
Apostolis
admodum
vicina
fuit
,
&c.
Cent.
2.
c.
4.
p.
55.
The
judgment
of
the
Magdeburgians
concerning
the
second
Age.
Albeit
this
Age
wus
nearest
to
the
Apostles
,
yet
the
Doctrin
of
Christ
and
his
Apostles
began
to
be
not
a
little
darkened
therein
,
and
many
monstrous
and
incommodious
Opinions
are
every-where
found
to
be
spread
by
the
Doctors
thereof
.
Perhaps
some
cause
hereof
might
be
,
for
that
the
Gift
of
the
Holy
Ghost
in
these
Doctors
,
did
begin
to
decay
,
for
the
ingratitude
of
the
World
towards
the
Truth
.
4.
Lo
here
what
a
Preface
this
is
,
to
make
contemptible
to
the
Reader
all
the
Fathers
of
the
very
first
Age
after
the
Apostles
!
But
what
then
do
you
think
they
will
say
of
the
next
following
?
You
shall
hear
by
their
own
words
in
the
Preface
of
that
Age
,
which
are
these
:
Cent.
3.
c.
4.
p.
17.
Quò
longiùs
ab
Apostolorum
aetate
recessum
est
,
eò
plus
stipularum
Doctrinae
puritati
accessit
;
The
farther
that
we
go
off
from
the
Apostles
Age
,
the
more
Stubble
we
shall
find
to
have
been
added
to
the
Purity
of
the
Christian
Doctrin
.
Thus
they
say
of
these
two
Ages
,
and
by
this
last
Sentence
you
may
imagin
what
they
will
say
of
all
the
Ages
following
.
5.
And
this
is
now
spoken
by
them
by
way
of
prevention
,
to
discredit
generally
the
Fathers
of
these
first
Ages
,
when
they
say
any
thing
against
them
:
But
when
they
come
to
particulars
,
Magdeburgians
Quips
against
the
Fathers
.
they
have
notable
Quips
for
them
;
whereof
,
for
Example-sake
,
we
shall
let
you
hear
some
few
,
whereby
you
may
as
well
learn
their
sharp
Wits
,
as
heretical
Spirits
.
About
the
matter
of
Man's
Free-will
,
About
Freewill
.
whether
it
were
wholly
lost
by
Original
Sin
,
(
as
Protestants
say
)
or
wounded
only
,
as
Catholics
hold
,
and
strengthened
again
by
God's
Grace
,
to
do
good
in
him
that
will
;
they
write
thus
of
the
Doctors
of
the
second
Age
:
Nullus
ferè
Doctrinae
locus
est
,
Cent.
2.
c.
4.
p.
53.
qui
tam
citò
obscurari
coepit
,
atque
hic
de
libero
arbitrio
;
No
one
place
or
part
of
Christian
Doctrin
began
so
soon
to
be
darkened
,
as
this
of
Free-will
.
And
then
they
go
on
thus
with
the
chiefest
Doctors
of
that
Age
:
Iren.
l.
4.
c.
72.
Irenaeus
disputes
not
distinctly
,
and
wresteth
the
Speeches
of
Christ
and
of
St.
Paul
in
favour
of
Free-will
,
saying
,
That
there
is
Free-will
also
in
Faith
and
Belief
:
Sed
haec
satis
crasse
dicuntur
,
&
aliena
sunt
à
scripturis
;
But
these
things
are
spoken
grosly
by
Irenaeus
,
and
are
far
from
the
sense
of
Scriptures
.
But
whether
these
Good-fellow
-
Saxons
may
be
accounted
less
gross
in
Wit
or
Grace
than
Irenaeus
,
is
easie
to
guess
.
Clem.
Alexan.
6.
From
St.
Irenaeus
they
pass
to
Clemens
Alexandrinus
,
another
Pillar
of
that
Age
,
saying
,
Eodem
modo
Clemens
Alexandrinus
liberum
arbitrium
ubique
asserit
,
ut
appareat
in
ejusmodi
tenebris
non
tantum
fuisse
omnes
ejus
saeculi
Authores
;
verum
etiam
in
posterioribus
eas
subinde
crevisse
&
auctas
esse
:
Clemens
Alexandrinus
doth
in
like
manner
every-where
affirm
Free-will
;
All
Doctors
in
Eleutherius's
time
said
to
be
in
darkness
about
Free-will
.
whereby
it
appeareth
,
that
not
only
all
the
Doctors
of
this
second
Age
were
in
the
same
darkness
,
but
that
the
same
did
grow
,
and
was
encreased
in
the
Ages
following
.
Behold
here
their
general
Sentence
,
both
of
this
Age
,
and
the
other
ensuing
!
To
what
end
then
should
we
alledge
more
particulars
in
this
matter
,
seeing
their
resolution
to
discredit
all
?
In
the
third
Age
they
do
shamefully
slander
Tertullian
,
Origen
,
Cent.
3.
c.
4.
p.
77.
Cyprian
and
Methodius
for
the
same
Doctrin
of
Free-will
,
saying
,
They
do
abuse
the
Scriptures
intolerably
for
maintenance
thereof
.
Cent.
4.
c.
4.
p.
291.
7.
For
the
fourth
Age
having
given
this
general
Sentence
,
Patres
omnes
ferè
hujus
aetatis
de
libero
arbitrio
confusè
loquuntur
;
All
the
Fathers
almost
of
this
Age
do
speak
confusedly
of
Free-will
,
&c.
They
add
also
,
contra
manifesta
Scripturae
sanctae
Testimonia
;
contrary
to
the
manifest
Testimonies
of
Holy
Scripture
.
And
then
they
take
in
hand
to
course
seven
chief
Fathers
and
Doctors
;
in
particular
,
Lactantius
,
Athanasias
,
Basilius
,
Nazianzenus
,
Epiphanius
,
and
Hieronymus
,
saying
,
That
they
were
all
deceived
,
all
in
darkness
,
all
misled
about
this
Doctrin
of
mans
Free-will
.
So
as
it
is
no
marvel
if
Sir
Francis's
sharp
sight
discover
so
many
thick
Clouds
and
Darkness
in
the
Catholic
Church
of
our
days
,
seeing
his
Masters
the
Magdeburgians
discover
so
many
in
the
Primitive
Church
,
as
by
this
you
may
see
.
The
Controversie
of
Justification
.
Cent.
2.
p.
59.
8.
About
the
point
of
Justification
they
begin
the
next
Age
after
the
Apostles
thus
:
Doctrina
de
Justificatione
negligentiùs
&
obscuriùs
ab
his
Doctoribus
tradita
est
.
The
Doctrin
of
Justification
was
delivered
by
the
Doctors
of
this
second
Age
after
Christ
more
negligently
and
obscurely
than
it
ought
to
have
been
.
Cent.
3.
p.
79.
And
the
same
they
say
of
the
third
Age
also
:
Hunc
summum
Articulum
de
Justificatione
obscuratum
esse
,
justitiam
enim
coram
Deo
operibus
tribuerunt
;
that
this
chief
Article
of
Justification
hath
been
obscured
in
this
Age
,
for
that
the
Doctors
thereof
did
attribute
Justice
before
God
unto
Works
,
and
not
to
only
Faith
,
&c.
And
then
again
in
the
fourth
Age
they
reprehend
greatly
Lactantius
,
Cent.
4.
p.
191.
Nilus
,
Chromatus
,
Ephrem
,
and
St.
Hierom
,
for
the
same
Doctrin
.
The
other
lower
Centuries
I
have
not
lying
by
me
,
but
it
is
easie
to
guess
what
these
men
will
say
of
later
Ages
Authors
,
seeing
they
do
exagitate
so
greatly
the
more
ancient
.
9.
About
the
Sacrament
of
Penance
,
About
the
Sacrament
of
Penance
.
Cent.
2.
p.
62.
which
is
another
Controversie
betwixt
us
,
they
write
in
the
beginning
of
the
second
Age
thus
:
Quòd
jam
tum
coeperit
haec
pars
Doctrinae
de
poenitentia
labefactari
,
ex
Tertulliano
,
Cypriano
,
&
Haeresi
Novatiana
infra
patebit
;
That
this
part
of
Christian
Doctrin
about
Penance
,
even
then
(
in
the
first
Age
after
the
Apostles
)
began
to
be
weakened
,
shall
appear
afterward
by
Tertullian
,
Cyprian
,
and
the
Novatian
Heresie
.
Thus
they
write
boldly
and
confidently
as
you
see
.
And
then
in
the
Age
following
,
Cent.
3.
p.
81.
Plerique
hujus
saeculi
Doctores
,
Doctrinam
de
poenitentia
mirè
depravant
;
The
most
of
the
Doctors
of
this
Age
do
wonderfully
deprave
the
Doctrin
of
Penance
.
Cent.
ib.
And
what
is
the
reason
think
you
?
They
tell
us
presently
;
Ad
ipsum
tantum
opus
poenitentis
,
seu
contritionem
,
eam
deducunt
,
de
fide
in
Christum
nihil
dicunt
;
They
reduce
Penance
only
to
the
works
of
the
Penitent
,
that
is
to
say
,
unto
Contrition
,
and
do
speak
nothing
at
all
of
Faith
in
Christ
.
But
who
doth
not
see
this
to
be
a
notorious
slander
?
For
how
is
it
possible
to
have
Contrition
without
Faith
?
Consider
then
how
little
it
is
to
be
wonder'd
at
,
if
these
Companions
and
others
of
their
Crew
do
slander
and
calumniate
Us
that
live
in
these
days
,
when
they
shame
not
to
do
it
against
so
many
Holy
and
Learned
ancient
Fathers
of
the
Primitive
Church
.
But
let
us
go
forward
.
10.
About
the
Perfection
and
Merit
of
Good
Works
,
About
Good
Works
.
Ibid.
p.
59.
these
Censurers
affirm
also
,
That
the
true
Doctrin
of
Christ
in
this
behalf
was
obscur'd
in
the
second
Age
,
immediatly
after
the
Apostles
:
And
they
do
wonderfully
by
name
fall
out
with
Clemens
Alexandrinus
,
for
that
he
saith
,
Gratia
salvamur
,
Clem.
l.
5.
strom
.
sed
non
absque
bonis
operibus
;
We
are
saved
by
Christ's
Grace
,
but
yet
not
without
Good
Works
;
which
is
the
very
Exposition
that
Sir
Francis
himself
holdeth
before
in
the
second
Encounter
,
but
his
Masters
here
do
deny
it
.
And
then
in
the
next
Age
they
say
,
Enc.
2.
c.
16.
Magis
,
quàm
superioris
saeculi
,
Doctores
hujus
aetatis
,
Ibid.
p.
80.
à
vera
Doctrina
Christi
&
Apostolorum
de
bonis
operibus
declinarunt
;
The
Doctors
of
this
Age
are
fallen
away
from
the
Doctrin
of
Christ
and
of
his
Apostles
about
Good
Works
,
more
than
the
Doctors
of
the
former
Ages
.
And
then
in
particular
they
cry
out
of
Origen
,
that
he
writeth
,
That
God
giveth
Glory
to
every
one
in
the
Life
to
come
,
Orig.
l
8
in
Ep.
ad
Rom.
Cyp.
l.
Epist.
ep.
25.
pro
mensura
meritorum
,
according
to
the
measure
of
his
merits
.
Et
simili
errore
(
say
they
)
Cyprianus
meritorum
praecedentium
defensione
obvelari
peccata
subsequentia
.
And
that
Cyprian
by
like
Error
(
to
Origen
)
doth
say
,
that
by
the
defence
of
precedent
Merits
,
Sins
that
follow
may
be
covered
.
Which
they
cannot
abide
to
hear
.
11.
Well
,
I
might
run
over
many
other
things
,
as
about
Laws
of
Fasting
,
About
Fasting
,
Virginity
,
observation
of
Holydays
.
Cent.
2.
p.
65.
Observation
of
Holydays
,
Virginity
,
Continence
,
and
the
like
,
wherein
the
ancient
Fathers
no
less
disagreed
from
our
new
Gospellers
,
than
We
do
at
this
day
:
And
they
complain
thereof
even
at
the
first
entrance
of
the
second
Age
,
saying
,
Doctrina
de
libertate
Christiana
nonnihil
coepit
obscurari
,
&c.
The
Doctrin
of
Christian
Liberty
began
greatly
to
be
obscur'd
in
these
days
.
Note
,
I
pray
you
,
that
still
their
complaint
is
of
obscurity
and
darkness
no
less
in
those
ancient
first
Ages
,
than
now
they
complain
of
Ours
,
and
with
the
self-same
reason
.
For
what
is
the
reason
,
think
you
,
Cent.
2.
p.
65.
why
they
complain
so
greatly
here
of
Christian
Liberty
abridged
1500
years
agone
?
You
shall
hear
the
particulars
which
they
alledge
,
complaining
first
of
these
words
of
S.
Ignatius
,
Scholar
to
the
Apostles
:
Ignat.
Epist.
ad
Phil.
Do
not
dishonor
(
saith
he
)
the
Holydays
;
do
not
neglect
the
Fast
of
Lent
,
for
that
it
containeth
the
imitation
of
God
while
he
liv'd
upon
Earth
;
despise
not
the
Passion-week
,
but
do
you
fast
Wednesdays
and
Fridays
,
and
give
the
rest
of
your
meat
to
the
Poor
,
&c.
12.
Thus
said
he
,
Against
Martyrdom
.
and
it
misliked
greatly
the
Magdeburgians
to
hear
so
much
talk
of
Fasting
.
And
from
this
complaint
they
pass
to
another
against
all
the
Fathers
of
that
Age
,
saying
,
De
Martyrio
nimis
magnificè
sentire
caeperunt
;
The
Doctors
of
this
Age
did
begin
to
have
too
magnificent
an
Opinion
of
Martyrdom
.
Sacred
Virginity
.
And
about
the
Consecrating
of
Virgins
to
Christ
,
they
mislike
greatly
certain
speeches
of
St.
Ignatius
;
as
for
example
,
Ep.
ad
Antiochen
.
Virgines
videant
,
cui
se
consecrarint
;
Let
Virgins
consider
well
,
to
whom
they
have
consecrated
themselves
.
And
again
,
Epist.
ad
Thrasen
.
Eas
,
quae
in
Virginitate
sunt
,
honorate
,
sicut
sacras
Christo
;
Do
you
honor
them
that
live
in
Virginity
,
as
consecrated
unto
Christ
.
And
yet
further
,
in
his
Epist.
ad
Hieronem
.
Virgines
custodi
,
tanquam
Sacramenta
Christi
;
Have
care
to
keep
Virgins
as
Sacraments
of
Christ
.
Which
kind
of
Speeches
misliking
our
Magdeburgians
,
they
say
,
That
they
were
an
occasion
,
Page
65.
and
opened
the
way
to
those
things
,
which
afterwards
were
thereupon
founded
,
concerning
Cloisters
and
Vows
.
13.
In
the
next
Age
after
,
to
wit
,
the
third
,
they
also
complain
greatly
of
the
same
things
,
and
many
other
the
like
As
namely
about
Chastity
and
Virginity
,
Cent.
3.
p.
86.
Nimium
praedicari
&
extolli
Continentiam
;
That
Continency
and
Chastity
was
too
much
commended
and
extolled
.
And
they
are
so
earnest
against
Tertullian
,
St.
Cyprian
accused
to
hate
Women
.
Origen
,
and
Cyprian
,
for
this
matter
,
(
especially
the
latter
)
as
they
do
accuse
the
Holy
Man
for
hatred
to
Womankind
,
saying
,
Ex
professo
quasi
ubique
detestatur
multebrem
sexum
;
He
doth
every-where
almost
even
of
purpose
detest
Womankind
.
But
in
what
sense
,
I
pray
you
?
In
no
other
point
(
without
doubt
)
but
that
he
had
no
desire
to
have
a
Sister
for
himself
,
as
each
of
our
German-Ministers
may
be
presumed
to
have
.
But
why
is
this
false
slander
of
detesting
Womankind
laid
upon
holy
St.
Cyprian
by
these
good
Fellows
?
Forsooth
,
Cyp.
l.
de
bono
Puditiae
.
for
that
he
praised
so
much
Virginity
,
affirming
,
as
they
alledge
him
,
That
Virginity
doth
equal
it self
to
Angels
;
yea
,
if
we
do
examin
well
the
matter
,
we
shall
find
it
to
exceed
Angels
;
for
that
,
contrary
to
Nature
,
it
getteth
a
Victory
in
Flesh
,
Cyp.
Serm.
de
nativ
.
Christi
.
against
Flesh
,
which
Angels
do
not
.
And
again
,
in
another
place
,
Albeit
Marriage
be
good
,
and
instituted
by
God
,
yet
Continency
is
better
,
and
Virginity
exceedeth
all
.
Behold
the
cause
why
these
Protestants
affirm
St.
Cyprian
to
have
hated
the
Feminine
Sex.
Martyrdom
.
14.
They
say
also
of
Martyrdom
,
that
the
Fathers
of
this
Age
spoke
immoderately
thereof
:
Martyrium
immodicè
extulerunt
omnes
hujus
aetatis
Doctores
;
All
the
Doctors
of
this
Age
did
praise
immoderately
Martyrdom
.
And
then
again
,
Page
83.
Invocation
of
Saints
.
of
Invocation
of
Saints
,
Videas
in
Doctorum
hujus
saeculi
scriptis
non
obscura
vestigia
invocationis
Sanctorum
;
You
may
see
in
the
Writings
of
the
Doctors
of
this
second
Age
clear
steps
of
Invocation
or
Prayer
to
Saints
.
And
then
of
Purgatory
,
Semina
I
urgatorii
in
aliquot
locis
apud
Originem
subinde
sparsa
videas
;
You
may
see
the
Seeds
of
Purgatory
dispersed
in
this
Age
in
the
Writings
of
Origen
.
And
you
must
note
,
that
these
good
Fellows
do
speak
by
diminutives
of
purpose
,
calling
it
signs
or
footsteps
of
Prayer
to
Saints
,
and
Seeds
of
Purgatory
,
and
the
like
.
But
presently
in
the
next
Age
they
accuse
openly
,
and
by
name
,
St.
Athanasius
,
Cent
4.
c.
4.
p.
295.
St.
Basil
,
St.
Gregory
Nazianzen
,
St.
Ambrose
,
Prudentius
,
Epiphanius
and
Ephrem
,
eight
great
Doctors
,
and
principal
Guides
of
the
Christian
Church
,
Ibid.
p.
304.
for
this
Error
of
Praying
to
Saints
.
They
accuse
also
,
for
express
holding
of
Purgatory
,
Lactantius
,
Prudentius
,
and
St.
Hierom
,
in
the
same
Age.
Traditions
.
Monastical
Life
.
Reliques
.
15.
They
accuse
all
the
Doctors
of
this
Age
for
attributing
too
much
to
Traditions
and
Observations
of
the
Church
,
especially
about
Monastical
Life
,
Virginity
,
honoring
the
Memory
and
Reliques
of
Martyrs
.
And
they
are
so
earnest
and
impudent
in
these
fancies
of
theirs
,
as
having
cited
the
Fathers
Sentences
against
themselves
,
they
cannot
let
them
pass
without
intollerable
reproachful
words
:
So
do
they
accuse
holy
Athanasius
of
Superstition
for
commending
Virginity
.
Page
300.
And
having
alledged
a
long
place
of
St.
Basil
in
praise
of
Monastical
Life
,
they
add
this
Censure
,
Quae
quidem
omnia
&
praeter
,
&
contra
Scripturam
sunt
;
Lib.
2.
ad
Marcell
.
All
which
words
(
of
St.
Basil
)
are
both
besides
and
contrary
to
holy
Scripture
.
Then
take
they
in
hand
St.
Ambrose
,
saying
,
Nimis
insolenter
pronunciat
de
Virginum
meritis
Ambrosius
:
Ambrose
doth
pronounce
too
too
insolently
of
the
merits
of
Virgins
.
Ephr.
l.
de
luctamin
.
spiritus
cap.
2.
And
for
that
holy
Ephrem
had
said
,
That
all
pious
people
shall
come
merrily
in
the
Day
of
Judgment
before
the
face
of
Christ
,
but
especially
Monks
,
and
other
such
as
have
lived
in
Desarts
in
Chastity
,
Labors
,
Watchings
,
Fastings
,
and
the
like
.
These
good
Fellows
,
whose
greatest
Labors
of
Penance
have
been
to
drink
and
be
merry
in
warm
Stows
,
saying
,
Page
301.
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
,
Amb
Serm.
6.
de
marg.
tom.
3.
&
in
orat
funeb
.
de
obitu
Theodosii
.
about
the
pious
honoring
of
Martyrs
Tombs
,
they
give
this
Censure
,
Cogitet
pius
Lector
,
quàm
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
,
Cent.
4.
p.
293.
quàm
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
,
The
sum
of
this
Chapter
,
and
shameful
shifting
of
Heretics
.
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
.
Cap.
5.
num.
2
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
,
Supra
ibidem
.
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
,
Bed.
l.
1.
hist.
Ang.
c.
23.
&
deinceps
.
Malm.
de
gest
.
Regum
.
Ang.
l.
1.
&
de
Pont.
Angl.
l.
1.
Galf.
mon.
hist.
Ang.
l.
11.
c.
22.
Huntingt
.
hist.
l.
3.
c.
1.
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
.
Two
new
wicked
devised
shifts
.
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
,
Fox
Act.
&
Mon.
p.
107.
coll.
2.
n.
84.
(
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
,
and
of
all
them
that
came
after
him
he
was
the
best
.
The
defence
of
St.
Gregory
against
Heretics
.
5.
Lo
here
Envy
and
Malice
how
blind
they
are
;
for
as
for
Baseness
,
if
he
means
in
Blood
or
Worldly
Honor
,
it
might
perhaps
with
more
probability
have
been
attributed
to
all
,
or
any
of
the
Popes
that
were
before
him
,
than
to
Gregory
,
who
was
(
as
is
known
)
the
Son
of
a
most
Noble
and
Rich
Senator
Gordianus
,
as
all
Authors
do
testifie
.
Ioannes
Diac.
in
vita
Gregor.
Magni
.
Whose
Palace
on
the
Hill
Scaurus
near
to
that
of
the
Emperours
,
is
at
this
day
a
fair
Church
and
Monastery
;
and
this
Man
being
his
Fathers
Heir
,
built
with
his
own
Substance
seven
Monasteries
,
and
endued
them
with
rents
before
he
entred
into
any
religious
Order
himself
.
Wherefore
touching
Birth
and
wordly
Wealth
,
this
was
so
far
off
from
the
Baseness
,
wherewith
Fox
would
disgrace
him
,
as
he
might
perhaps
with
more
probability
have
subscribed
this
note
(
as
before
I
said
)
to
any
other
Pope
from
St.
Peter
downward
,
then
to
St.
Gregory
.
And
as
for
rare
and
singular
Learning
;
(
which
impugneth
also
Baseness
)
or
for
Holiness
of
Life
,
(
that
increaseth
much
Nobility
)
I
think
John
Fox
dareth
not
to
make
St.
Gregory
inferiour
to
many
Popes
that
went
before
him
,
tho
he
were
no
Martyr
,
as
many
of
them
were
.
So
that
hard
it
were
to
determine
wherein
this
Baseness
doth
consist
,
but
that
the
simple
fellow
would
needs
say
somewhat
to
so
great
a
Mans
Disgrace
.
And
for
terming
him
the
best
of
all
that
followed
,
this
is
not
so
much
to
praise
him
,
as
to
dispraise
the
rest
;
or
to
make
base
and
best
to
fall
out
in
Tune
,
and
so
we
must
pass
it
over
as
an
impertinent
Speech
.
6.
But
if
we
should
stand
upon
the
Testimonies
of
Antiquity
in
this
behalf
,
to
oppose
them
against
John
Fox
,
as
namely
Joannes
Diaconus
that
wrote
his
Life
,
and
many
other
after
him
;
we
should
oppress
the
poor
Fellow
with
Multitude
of
Witnesses
;
yet
cannot
we
let
pass
two
that
lived
in
Spain
at
the
same
time
,
the
one
and
the
other
soon
after
.
The
first
is
Isidorus
Archbishop
of
Sevil
,
who
writeth
thus
presently
upon
his
Death
:
Gregorius
Papa
,
Isid.
de
viris
illustris
c.
27.
The
testimony
of
Isidorus
concerning
St.
Gregory
.
Romanae
Sedis
&
Apostolicae
Praesul
,
compunctione
timoris
Dei
plenus
&
humilitate
summus
,
tantoque
per
gratiam
Spiritus
Sancti
scientiae
lumine
praeditus
,
ut
non
modo
illi
praesentium
temporum
quisquam
,
sed
nec
in
praeteritis
quidem
par
fuit
unquam
.
Pope
Gregory
Bishop
of
the
Roman
and
Apostolic
See
,
being
full
of
Compunction
of
the
Fear
of
God
,
and
most
high
in
Humility
,
was
indued
by
the
Holy
Ghost
with
so
great
light
of
Knowledge
,
as
not
only
any
Man
of
the
present
time
is
equal
unto
him
,
but
neither
of
the
Ages
past
.
7.
This
is
his
judgment
,
which
holy
St.
Hildefonsus
Archbishop
of
Tollet
,
having
cited
in
a
Book
of
his
of
the
same
Title
not
long
after
,
yieldeth
as
it
were
the
Reason
of
this
Asseveration
of
St.
Isidore
in
these
words
:
Hildef
.
libel
.
de
viris
illustr.
The
judment
of
St.
Hildefonse
.
Ita
enim
cunctorum
meritorum
claruit
perfectione
sublimis
,
ut
(
exclusis
omnium
illustrium
virorum
comparationibus
)
nihil
illi
simile
demonstret
antiquitas
.
Vicit
enim
sanctitate
Antonium
,
eloquentia
Cyprianum
,
sapientia
Augustinum
,
&c.
For
St.
Gregory
did
shine
with
so
high
a
perfection
of
all
kind
of
merits
,
as
(
the
comparisons
of
all
other
worthy
Men
being
excluded
)
Antiquity
hath
nothing
to
shew
like
unto
him
,
seeing
that
in
Holiness
he
surpassed
St.
Anthony
,
in
Eloquence
St.
Cyprian
,
in
Wisdom
St.
Augustin
,
&c.
Thus
wrote
these
Men
in
those
days
,
and
albeit
it
may
seem
some
kind
of
exaggerations
;
yet
we
may
hereby
behold
the
judgment
of
those
Ages
,
and
the
sense
of
these
two
learned
and
holy
Prelates
,
how
different
they
were
from
John
Fox
and
his
Mates
in
our
days
,
that
seek
so
fondly
to
discredit
so
rare
a
Man
;
and
this
shall
be
sufficient
for
St.
Gregory
.
8.
Now
as
for
our
Apostle
St.
Augustin
,
tho'
the
malice
of
our
Heretics
be
exceeding
great
,
both
against
his
person
and
actions
;
yet
is
Fox
oftentimes
forced
to
speak
well
of
him
and
his
company
,
as
in
these
words
:
Fox
Act.
&
Mon.
col.
2.
n.
5.
p.
105.
Fox
praiseth
St
Agustin
our
Apostle
against
his
Will
.
At
length
when
the
King
(
Ethelbert
)
had
well
considered
the
honest
Conversation
of
their
Life
,
and
moved
with
the
Miracles
wrought
through
Gods
hand
by
them
,
he
heard
them
more
gladly
;
and
lastly
by
their
wholsom
Exhortations
and
Example
of
godly
Life
,
he
was
by
them
converted
and
Christened
in
the
year
abovesaid
596.
and
the
36
of
his
Reign
.
9.
Thus
writeth
he
there
;
and
moreover
talking
of
a
great
and
special
Miracle
wrought
by
St.
Augustin
in
sight
of
the
Britans
,
then
his
Adversaries
,
for
confirmation
of
the
Roman
Doctrin
in
observing
the
Easter-feast
,
as
now
it
is
used
,
(
which
Miracle
was
the
restoring
of
a
blind
Man
to
his
sight
,
by
only
kneeling
down
and
praying
to
God
for
him
in
the
presence
of
the
multitude
whose
Prelates
had
attempted
the
like
before
,
but
could
not
atchieve
it
)
he
saith
,
Fox
.
Act.
p.
107.
col.
1.
that
the
stories
both
of
Bede
and
Polychronicon
,
Huntington
Iornalensis
,
Fabian
,
and
other
more
do
agree
in
this
matter
;
And
yet
in
the
very
next
Page
following
,
he
goeth
about
to
discredit
him
by
all
means
possibl●
,
and
to
diminish
the
Opinion
of
Sanctity
in
him
:
For
talking
of
a
certain
meeting
of
seven
Britan
Bishops
with
him
,
where
they
say
St.
Austin
being
now
made
Archbishop
and
Primate
of
England
,
would
not
raise
nor
move
his
Body
at
their
coming
in
,
Fox
writeth
thus
,
Much
less
would
his
Pharisaical
Solemnity
have
girded
himself
as
Christ
did
,
and
wash
his
Brethrens
feet
after
their
journey
,
but
how
knoweth
John
Fox
this
?
Fox
seeketh
to
discredit
St.
Augustin
.
Hear
his
Reason
;
Seeing
his
Lordship
was
so
high
,
or
rather
so
heavy
,
or
rather
so
proud
,
that
he
could
not
find
in
his
heart
to
give
them
a
little
moving
of
his
Body
,
&c.
By
this
is
his
Affection
seen
to
the
Man
,
and
also
by
that
he
would
gladly
bring
him
in
some
manner
of
suspition
,
to
have
been
some
part
of
the
cause
of
the
slaughter
of
the
Britan
Monks
of
Bangor
,
slain
by
Ethelfred
a
Heathen
King
of
Northumberland
,
for
that
they
come
to
Chester
to
pray
against
him
.
Whereas
Fox
himself
notwithstanding
doth
confess
,
that
both
Huntington
and
other
Authors
(
and
he
might
have
said
also
Bede
himself
)
do
say
,
Bed.
lib.
1.
hist.
c.
35.
that
St.
Augustin
was
dead
when
this
slaughter
happened
,
nor
could
any
way
this
matter
appertain
unto
him
,
or
to
any
occasion
given
by
him
;
yet
doth
another
Companion
of
John
Fox
go
further
,
and
more
maliciously
against
this
holy
Man
our
.
Jo.
Bale
.
cent.
1.
scrip
.
Brit.
fol.
35.
Apostle
,
to
wit
,
John
Bale
the
Apostate
Frier
,
who
writeth
thus
:
Augustinus
Romanus
à
Gregorio
primo
ad
Anglosaxones
papistica
fide
initiandos
Apostolus
mittebatur
.
"
Augustin
the
Roman
was
sent
as
an
Apostle
from
Gregory
the
first
,
to
convert
the
English-Saxons
to
a
Popish
Faith.
Behold
here
,
how
ancient
Papists
,
the
Catholics
of
England
,
are
by
this
Mans
Opinion
.
Bales
scurrulity
against
St.
Augustin
.
11.
I
pass
over
the
rest
of
Bales
false
and
contumelious
Speech
concerning
St.
Augustin
,
as
that
he
being
ignorant
of
the
Scriptures
,
taught
false
Doctrin
,
and
that
he
made
himself
Archbishop
by
violence
;
that
he
attended
more
to
get
tythes
and
oblations
for
Masses
,
than
to
preach
the
Gospel
,
and
that
he
was
cause
of
the
slaughter
of
1200
Monks
,
and
other
such
like
reproachful
lies
;
against
whom
I
could
propose
the
whole
stream
of
the
best
Authors
ever
since
his
time
,
both
domestical
and
extern
,
if
it
were
worth
the
striving
with
so
contemptible
an
Adversary
:
and
if
nothing
would
restrain
the
Liberty
of
so
reproachful
a
Tongue
;
yet
at
leastways
the
respect
of
our
Nation
converted
by
him
,
and
so
many
great
miracles
wrought
by
him
to
that
effect
,
as
both
St.
Bede
and
others
do
recount
,
and
Fox
dareth
not
deny
,
ought
to
have
some
bridle
to
this
shameless
Apostata
.
For
that
not
only
St.
Bede
,
Malmesbury
,
Marianus
,
Scotus
,
Sigebert
,
and
others
do
recount
them
;
Of
the
miracles
wrought
by
St.
Augustin
.
but
even
St.
Gregory
himself
wrote
the
same
by
his
own
pen
to
Eulogius
Archbishop
of
Alexandria
,
who
had
written
unto
him
of
some
like
miracles
wrought
in
Egypt
also
about
that
time
,
in
the
Conversion
of
new
Christians
.
St.
Gregory's
words
are
these
,
Greg.
l.
7.
Epist.
30.
Ind.
1.
12.
Sed
quoniam
&c.
But
for
that
truly
the
good
,
which
they
do
there
,
is
much
encreased
by
the
joy
you
take
in
other
mens
good
also
:
I
will
requite
you
with
the
like
good
News
,
as
you
have
written
to
me
.
Know
then
,
that
whereas
the
English
Nation
placed
in
the
corner
of
the
World
,
have
remained
hitherto
in
their
Infidelity
,
worshipping
stones
and
blocks
,
I
did
by
the
help
of
your
Prayers
these
days
past
(
God
as
I
hope
,
moving
me
thereunto
)
send
unto
that
Nation
a
Monk
of
my
Monastery
to
preach
unto
them
;
who
upon
my
License
afterward
being
made
Bishop
in
the
Countreys
near
unto
them
,
St.
Gregories
Relation
of
English
Affairs
.
arrived
at
last
unto
that
end
of
the
world
.
And
now
Letters
are
come
unto
us
both
of
his
Health
,
and
his
Work
that
he
hath
in
Hand
;
and
surely
either
he
,
or
they
that
were
sent
over
with
him
,
do
work
so
many
miracles
in
that
Nation
,
as
they
may
seem
therein
to
imitate
the
Power
and
Miracles
of
the
Apostles
themselves
;
and
in
this
very
last
Solemnity
of
Christ's
Nativity
past
,
there
were
above
ten
thousand
Englishmen
baptized
by
the
hands
of
this
our
Brother
and
fellow
Bishop
,
&c.
13.
Thus
far
St.
Gregory
,
who
is
another
manner
of
Witness
than
Fox
or
Bale
,
tho
Fox
doth
confess
(
as
you
have
heard
before
)
both
the
vertuous
Life
and
Miracles
of
St.
Augustin
and
his
fellows
.
And
if
he
do
so
indeed
,
and
do
think
them
to
have
been
wrought
by
Gods
Power
,
and
not
by
the
operation
of
Satan
;
then
it
is
great
Blasphemy
both
in
him
and
his
fellows
,
to
think
that
God
would
concurr
by
Miracles
to
the
planting
of
false
Doctrin
and
Error
,
which
scornfully
they
call
the
Papistical
Faith.
Whereof
now
we
shall
treat
more
in
particular
,
having
disputed
these
things
about
Saint
Augustin's
Person
.
14.
About
which
Doctrin
these
good
Fellows
seem
to
quarrel
much
more
,
About
the
Doctrin
brought
in
by
St.
Augustin
.
giving
simple
People
to
believe
,
that
he
brought
from
Rome
a
different
Christian
Religion
from
that
,
which
was
in
Britanny
before
,
as
out
of
Sir
Francis
own
words
alledged
may
appear
:
And
albeit
John
Fox
in
his
History
treating
of
this
matter
,
doth
not
dare
to
affirm
it
plainly
,
but
rather
seeketh
here
and
there
to
pick
out
some
differences
between
the
Roman
Religion
,
that
St.
Augustin
brought
in
,
and
that
which
is
now
,
as
for
example
where
he
saith
:
Fox
p.
107.
col.
2.
Note
by
the
way
(
Christian
Reader
)
that
whereas
it
is
said
that
Augustin
[
](A56472-e47240-b)*
*
A
wise
consequence
;
for
that
now
also
Fonts
would
hardly
suffice
to
baptize
10000
in
a
day
.
Fox
in
Protest
.
p.
9.
baptized
ten
thousand
English
Saxons
upon
a
Christmas
day
in
a
River
,
it
followeth
(
saith
he
)
that
then
there
was
no
use
of
Fonts
,
&c.
Yet
in
a
certain
Preface
of
his
,
which
he
calleth
his
Protestation
to
the
whole
Church-of-England
,
he
hath
these
words
,
All
this
while
about
the
space
of
400
years
(
after
the
Conversion
of
King
Lucius
)
Religion
remained
in
Britanny
uncorrupt
,
and
the
Word
of
Christ
truly
preached
;
till
about
the
coming
of
Augustin
and
his
Companions
from
Rome
,
many
of
the
said
Britan
Preachers
were
slain
by
the
Saxons
.
And
after
that
began
the
Christian
Faith
to
enter
and
spring
amongst
the
Saxons
after
a
certain
Romish
sort
;
yet
notwithstanding
somewhat
more
tollerable
than
in
other
times
,
which
after
followed
,
&c.
15.
Thus
writeth
Fox
maliciously
enough
(
as
you
see
)
to
bring
in
doubt
and
discredit
our
first
Christian
Religion
,
planted
by
St.
Augustin
;
Whether
St.
Augustin
taught
the
Saxons
true
Religion
.
but
yet
hereby
it
is
evident
,
that
if
Englishmen
were
ever
true
Christians
either
at
their
first
Conversion
,
or
for
more
than
900
years
after
,
they
were
Roman
Christians
.
But
whether
they
were
ever
true
Christians
indeed
or
not
,
that
Point
Fox
dareth
not
plainly
to
determine
in
this
place
;
but
only
as
the
fashion
of
Hereticks
is
,
to
call
matters
in
question
and
leave
them
in
doubt
,
so
doth
he
,
and
(
as
one
said
well
)
To
lay
the
Eggs
for
another
to
hatch
the
Serpents
.
For
that
Fox
his
Scholars
,
Holinshed
,
Hooker
,
and
Harrison
,
and
other
like
,
have
presumed
upon
this
foundation
,
to
determine
resolutely
the
matter
,
that
Englishmen
were
never
true
Christians
indeed
before
Luther
began
his
Doctrin
,
which
appeareth
in
these
their
words
following
,
Holin
.
in
descript.
Britan.
c.
27.
col.
1.
speaking
of
the
Inhabitants
of
Britanny
.
When
the
sheep
of
Gods
pasture
(
say
they
)
would
receive
no
wholsom
fodder
,
it
pleased
his
Majesty
to
let
them
run
on
headlong
from
one
iniquity
to
another
.
Insomuch
that
after
the
Doctrin
of
Pelagius
,
they
received
that
of
Rome
also
,
brought
in
by
Austin
and
his
Monks
;
whereby
it
was
to
be
seen
,
how
they
fell
from
the
Truth
into
Heresie
,
and
from
one
Heresie
still
into
another
,
until
at
last
they
were
drowned
in
the
pits
of
Error
,
digged
up
by
Antichrist
,
&c.
Whether
Englishmen
were
ever
true
Christians
before
Luther's
time
.
16.
Thus
do
write
these
Companions
,
of
the
first
Conversion
of
Englishmen
by
St.
Augustin
,
but
whether
they
mean
of
the
Britans
,
or
of
Englishmen
,
or
of
both
,
that
fell
into
these
pits
,
it
is
not
so
easie
to
judge
:
For
they
name
both
to
determin
or
distinguish
neither
People
;
and
which
way
soever
you
take
it
,
it
hath
not
only
falshood
and
impiety
;
but
open
contradictions
also
in
it self
.
For
it
they
mean
the
Britans
,
then
it
is
evidently
false
,
that
they
were
converted
by
St.
Augustin
and
his
Monks
.
And
if
they
mean
of
the
English
,
it
is
much
more
false
,
that
they
ever
received
the
Doctrin
of
Pelagius
,
or
fell
from
Truth
to
Heresie
,
as
these
phantastical
Men
both
ignorantly
and
maliciously
do
affirm
.
But
let
us
hear
yet
further
their
blasphemous
and
desperate
Speeches
of
our
first
Apostle
St.
Augustin
.
Holinsh
.
ibid.
This
Augustin
(
say
they
)
after
his
arrival
converted
the
Saxons
indeed
from
Paganism
,
but
as
the
Proverb
saith
,
bringing
them
out
of
Gods
Blessing
into
the
warm
Sun
,
he
imbued
them
with
no
less
hurtful
Superstition
,
than
they
did
know
before
.
Most
vile
blasphemy
against
the
first
Christian
Englishmen
.
For
beside
the
only
Name
of
Christ
,
and
external
contempt
of
their
pristin
Idolatry
,
he
taught
them
nothing
at
all
,
but
rather
an
exchange
from
gross
to
subtil
Treachery
,
from
open
to
secret
Idolatry
,
and
from
the
name
of
Pagans
to
the
bare
Title
of
Christians
,
&c.
17.
Lo
here
these
Mens
censures
of
the
first
Conversion
of
our
English
Nation
to
Christianity
.
They
compare
Paganism
to
Gods
blessing
and
our
new
Christian
Religion
to
the
warm
Sun
,
and
all
our
Forefathers
Faith
and
Religion
,
more
than
900
years
together
,
they
define
to
be
nothing
but
Superstition
,
Treachery
and
Idolatry
,
no
less
hurtful
than
the
Paganism
it self
,
which
they
professed
before
,
and
that
they
lived
and
died
only
with
the
bare
name
of
Christians
without
the
Substance
,
&c.
And
consequently
are
most
certainly
damned
all
eternally
.
Now
if
the
worst
Devil
that
is
found
in
hell
had
a
mouth
,
and
should
be
let
forth
to
preach
,
curse
,
or
scold
against
us
,
as
these
men
do
;
could
he
speak
worse
or
more
blasphemously
(
think
you
)
against
the
first
Christianity
of
our
Nation
,
or
against
God
himself
,
that
testified
the
Truth
and
Sanctity
thereof
by
so
many
rare
miracles
,
as
before
hath
been
shewed
?
Could
this
Divel
(
I
say
)
in
his
own
shape
or
language
speak
more
opprobriously
of
our
primitive
English
Christian
Church
,
then
these
new
Gospellers
do
?
especially
if
we
add
that
which
Friar
Bale
hath
in
these
words
,
Baleus
descript.
Britan.
cent.
1.
fol.
35.
Carnalis
illa
Anglorum
Synagoga
,
quae
Roma
venerat
,
illam
persequebatur
Ecclesiam
,
quae
secundum
Christi
Spiritum
apud
Britannos
erat
.
That
Carnal
Synagogue
of
English
Christians
,
that
came
from
Rome
,
did
persecute
the
Church
that
was
in
England
,
according
to
the
Spirit
of
Christ
bfore
Augustin
came
.
18.
Behold
our
first
Christian
English
Church
not
only
call'd
a
Synagogue
,
but
a
carnal
Synagogue
:
and
the
British
Church
which
a
little
before
Holinshed
condemned
(
as
you
heard
)
of
Heresie
,
is
now
called
the
true
Church
,
according
to
the
Spirit
of
Christ
.
But
what
spiritual
Man
(
think
you
)
was
this
,
that
so
speaketh
of
Spirit
and
condemneth
our
primitive
English
Church
of
Carnality
?
You
shall
hear
him
described
by
his
own
pen
,
and
first
of
his
Vocation
,
Ibid.
cent.
5.
fol.
245.
How
John
Bale
became
a
Friar
.
how
he
became
a
Frier
.
Duodecim
annorum
puer
(
saith
he
)
in
Carmelitani
Monachatus
Barathrum
,
Nordovici
detrudebar
.
When
I
was
a
Boy
of
twelve
years
old
at
Norich
,
I
was
thrust
into
the
pit
of
being
a
white
Friar
.
So
he
saith
,
and
out
of
these
words
two
things
may
be
noted
of
his
spirit
,
which
is
no
doubt
of
lying
,
for
that
both
of
them
are
slanderous
fictions
of
his
own
;
first
that
he
was
made
a
Friar
at
the
Age
of
twelve
years
,
for
that
no
Religious
Order
can
admit
Men
to
the
same
,
De
Reg.
juris
l.
6.
c.
Non
solum
.
&
Caet
.
in
Sum.
Concil.
Trid.
sess.
28.
cap.
15.
according
to
the
Ecclesiastical
Canons
,
but
of
convenient
years
,
and
fit
to
make
their
choise
for
so
great
an
attempt
,
as
is
to
renounce
the
World
,
and
lead
a
Religious
Life
,
according
to
the
vows
they
make
,
which
before
the
Council
of
Trent
was
at
Fourteen
years
,
whereunto
the
said
Council
added
two
years
more
.
It
might
be
then
perhaps
,
that
this
Boy
was
put
into
the
White
Friars
Monastery
at
Norwich
at
twelve
years
old
,
to
sweep
the
Church
,
or
cleanse
Candlesticks
,
or
other
such
Offices
fit
for
that
Age
,
and
his
Person
;
but
not
to
be
a
Friar
,
or
to
be
admitted
into
the
Order
it self
,
and
much
less
(
which
is
the
second
lie
)
can
it
be
probable
,
that
he
was
forced
thereunto
,
as
here
he
telleth
his
Readers
;
for
that
it
is
well
known
,
that
such
Profession
were
not
available
,
for
which
cause
every
Order
of
Religion
hath
their
Noviceships
,
or
times
of
Probations
appointed
,
wherein
Men
are
to
be
proved
,
and
to
prove
also
themselves
,
and
to
have
free
liberty
to
make
their
Elections
,
without
force
or
constraint
at
all
.
And
so
do
all
true
Religious
Men
know
and
profess
,
albeit
this
miserable
Apostate
having
lost
all
spirit
and
sense
of
Religion
,
and
become
wholly
carnal
indeed
,
would
have
it
thought
that
he
was
put
into
Religion
against
his
will
.
19.
But
how
did
he
get
himself
out
again
,
(
trow
you
)
from
this
Servitude
into
Liberty
of
the
Flesh
,
World
,
and
Devil
,
and
of
his
new
Gospel
,
you
shall
hear
it
also
from
himself
,
Apparente
Dei
verbo
(
saith
he
)
deformitatem
meam
vidi
,
How
Bale
was
unfriared
and
made
an
Apostate
.
&c.
"
The
Word
of
the
Lord
appearing
,
I
saw
mine
own
deformity
of
being
(
to
wit
)
a
Priest
,
and
a
Friar
.
Well
,
and
what
followed
?
Horribilis
bestiae
maledictum
charecterem
deinceps
erasi
:
I
did
presently
then
scrape
out
the
cursed
mark
or
character
of
the
horrible
Beast
:
So
he
calleth
his
old
Character
of
Priesthood
,
his
Vows
of
Poverty
,
Chastity
,
and
Obedience
,
and
other
Obligations
of
Religion
.
20.
But
what
was
the
means
to
scrape
out
these
Characters
?
you
shall
have
it
from
himself
in
like
manner
.
Non
enim
(
saith
he
)
ab
homine
,
Bale
ibid.
neque
per
hominem
,
sed
speciali
Christi
&
verbo
,
&
dono
,
uxorem
fidelissimam
accepi
Dorotheam
:
For
that
I
took
unto
me
(
and
you
must
mark
the
word
enim
that
yieldeth
the
cause
)
a
most
faithful
wife
.
Dorothy
(
some
Nun
you
may
imagin
,
as
faithful
in
keeping
her
Vow
of
Chastity
as
himself
)
and
this
not
from
any
Man
,
nor
by
any
Mans
help
,
but
by
the
special
gift
and
word
of
Christ
,
&c.
Lo
here
Christ
made
a
wooer
for
this
Friar
to
marry
a
Nun
against
both
their
Vows
and
Promises
made
to
him
before
;
and
is
not
this
a
fit
Spiritual
Father
to
call
the
whole
Primitive
Church
of
England
a
Carnal
Synagogue
,
&c.
21.
But
yet
hear
him
out
further
,
what
he
writeth
of
our
first
Christian
King
Ethelbert
,
and
of
the
Religion
receiv'd
by
him
from
St.
Augustin
,
and
thereby
consider
what
manner
of
Men
this
new
Gospel
bringeth
forth
.
Ethelbertus
Rex
(
saith
he
)
Romanismum
,
cum
adjunctis
superstitionibus
tandem
suscepit
;
hac
nimirum
adjectâ
conditione
,
ut
omnino
liber
,
&
non
coactitius
esset
novus
ille
Deorum
cultus
:
King
Ethelbert
at
length
having
heard
the
Preaching
,
Fox
p.
105.
col.
2.
nu.
5.
and
considered
(
as
Fox
saith
)
the
Miracles
and
vertuous
Life
of
St.
Augustin
and
his
Fellows
,
admitted
the
Roman
Religion
with
all
the
Superstitions
adjoyned
thereunto
;
but
yet
with
this
condition
,
that
this
new
worship
of
Gods
(
which
he
now
admitted
)
should
be
altogether
free
,
and
no
way
subject
to
Coaction
,
&c.
In
which
words
the
Apostate
(
if
you
mark
him
)
doth
not
only
speak
blasphemously
of
our
whole
first
Christianity
,
calling
it
a
new
Worship
of
many
Gods
;
but
seemeth
also
to
insinuate
,
that
it
was
so
admitted
by
King
Ethelbert
at
the
beginning
,
as
it
might
be
free
for
Men
to
leave
it
again
,
when
they
would
.
Than
which
contumelious
slander
(
if
he
mean
it
so
)
nothing
can
be
spoken
or
imagined
more
absurd
or
wicked
.
Let
any
Man
read
St.
Gregories
letters
to
King
Ethelbert
after
his
Conversion
,
Bed.
l.
1.
hist.
c.
33.
and
he
shall
see
an
other
Lesson
there
taught
him
:
to
wit
,
his
great
and
perpetual
Obligation
to
God
for
so
singular
a
Benefit
,
confirmed
from
Heaven
with
so
many
Miracles
,
and
such
other
points
.
The
wicked
intents
of
our
Sectaries
.
22.
But
by
this
we
may
see
,
whither
these
Mens
drifts
do
tend
:
which
is
to
discredit
all
Antiquity
and
Religion
,
and
to
bring
in
question
whether
Englishmen
were
ever
true
Christians
hitherto
or
no.
And
as
for
the
space
of
900
years
together
after
St.
Augustin's
time
unto
Luther
,
these
Men
deny
it
flatly
,
for
so
much
as
they
say
,
that
our
first
Faith
received
from
Rome
,
was
not
the
true
Faith
of
Christ
,
nor
of
Christendom
;
but
a
particular
Romish
Faith
,
full
of
Error
,
Superstition
,
and
Idolatry
,
as
you
have
heard
;
yea
worse
(
if
we
will
believe
Holinshed
,
Hooker
,
and
Harrison
)
than
was
the
Paganism
,
which
Englishmen
professed
before
their
Conversion
:
And
then
followeth
,
that
for
so
much
as
they
hold
also
,
that
the
longer
Religion
endured
in
England
,
the
worse
it
waxed
:
needs
must
they
conclude
,
that
when
Luther
began
his
Gospel
,
our
Fathers
and
Grandfathers
were
no
Christians
at
all
,
and
much
less
true
Christians
.
And
this
for
them
.
That
Protestants
cannot
be
sure
that
they
are
Christians
according
to
Fox
and
Holinshed
.
23.
But
if
we
will
talk
of
our selves
,
that
now
live
in
England
,
we
must
needs
also
conclude
the
same
:
to
wit
,
that
after
all
Mutations
made
in
England
about
Religion
,
since
Luther
began
,
the
Protestants
cannot
be
sure
with
any
Reason
,
that
they
are
true
Christians
,
or
have
yet
received
the
right
Faith
or
Gospel
unto
this
day
.
Which
I
prove
thus
,
First
for
that
the
Gospel
preached
by
Luther
,
was
never
yet
admitted
wholly
into
England
:
For
at
the
very
beginning
thereof
under
King
Henry
,
it
was
contradicted
by
him
and
the
State
,
See
the
Acts
of
Parliament
Anno
31.
Hen.
8.
c.
14.
&
anno
32.
c.
26.
&
anno
34.
c.
1.
during
his
whole
Reign
,
yea
condemned
for
Heretical
,
as
by
many
Decrees
as
well
of
Parliaments
as
otherwise
by
particular
Ordinances
is
manifest
:
his
Majesty
always
holding
Luther's
Opinions
for
Heresies
,
and
according
thereunto
,
burned
the
Professors
thereof
for
Heretics
unto
his
dying
day
,
as
is
notorious
:
Tho'
in
one
Article
about
the
Popes
Supremacy
he
concurred
with
them
;
but
not
as
taking
the
same
from
Luther
or
his
Doctrin
:
So
as
Luthers
Gospel
(
if
it
were
a
Gospel
,
as
John
Fox
calleth
it
every
where
in
his
Acts
and
Monuments
)
was
never
yet
received
in
England
.
For
that
in
King
Edwards
days
the
Doctrin
of
Zuinglius
and
not
of
Luther
was
admitted
.
Which
Doctrin
Luther
always
held
for
opposite
to
his
,
and
for
plain
Heresie
,
as
before
at
large
hath
been
declared
.
24.
And
as
for
her
Majesties
time
that
now
is
,
clear
it
is
that
neither
of
both
the
former
Doctrins
or
Gospels
have
formally
,
or
fully
been
admitted
:
I
mean
neither
the
Lutherans
or
Zwinglians
,
Enc.
1.
c.
3
,
4
,
5.
but
rather
the
Doctrin
of
a
third
,
opposite
in
many
Points
to
them
both
;
to
wit
,
of
John
Calvin
.
And
yet
neither
hath
this
Gospel
been
so
frankly
or
generally
received
or
practised
,
as
the
chief
Professors
thereof
,
and
such
as
take
themselves
to
follow
the
same
most
exactly
(
I
mean
the
Puritans
)
do
remain
content
,
but
rather
complain
,
that
their
true
Doctrin
indeed
and
Gospel
,
was
never
hitherto
truly
established
in
our
Country
,
Super
ibid.
as
in
the
first
Encounter
against
Sir
Francis
we
have
shewed
abundandtly
.
25.
So
as
if
the
first
Gospel
of
St.
Augustin
,
brought
into
England
from
Rome
,
wherewith
our
Ancestors
lived
and
professed
Christianity
for
900
years
together
,
were
not
the
true
Gospel
of
Christ
indeed
,
nor
the
other
Gospel
of
Martin
Luther
,
that
appeared
to
the
World
in
the
year
1517
was
ever
admitted
into
England
in
King
Henry's
time
,
that
died
in
the
year
1547.
And
if
from
thence
forward
under
King
Edward
,
Zwinglius's
Doctrin
and
not
Luthers
,
was
established
,
for
the
English
Gospel
of
that
time
:
And
if
under
her
Majesty
that
now
is
,
neither
of
these
two
,
but
Calvins
Doctrin
and
Gospel
hath
been
admitted
(
tho'
yet
with
such
Restrictions
,
and
Alterations
,
as
the
purest
Patrons
thereof
say
it
is
not
their
Gospel
,
but
a
patched
thing
,
as
[
](A56472-e49250-b)*
*
Enc.
1.
c.
6.10
and
12.
before
at
large
we
have
declared
)
what
followeth
then
(
I
say
)
but
that
we
Englishmen
have
yet
no
true
Gospel
at
all
,
nor
ever
had
,
and
consequently
we
were
never
yet
true
Christians
,
nor
are
at
this
day
:
For
that
the
Christianity
of
the
antient
English
from
King
Ethelbert
to
King
Henry
VIII
.
was
no
true
Christianity
,
as
these
men
say
;
and
much
less
will
they
grant
of
the
Religion
established
by
King
Henry
,
as
opposite
as
well
to
Protestants
as
to
Catholics
.
That
also
of
King
Edward's
days
was
different
from
all
;
and
that
which
now
is
in
England
,
is
contradicted
as
well
by
Lutherans
,
Zuinglians
,
and
Puritans
,
as
by
Catholics
.
Where
then
,
and
among
whom
,
shall
we
find
the
true
Gospel
?
26.
One
only
shift
these
people
do
pretend
,
which
is
to
run
to
the
Britans
Religion
at
that
time
,
when
St.
Augustin
came
into
England
;
for
this
both
Fox
and
Bale
do
acknowledge
to
have
been
the
right
Religion
,
and
(
to
use
their
words
)
the
naked
unspotted
Gospel
,
and
far
different
from
the
Romish
Religion
that
Augustin
brought
in
from
Gregory
:
wherefore
that
point
resteth
now
to
be
examined
.
And
albeit
you
have
heard
a
little
before
how
Holinshead
accuseth
the
Britans
Religion
of
Pelagianism
and
other
Heresies
,
Baleus
descrip.
Brit.
cent.
1.
fol.
35.
yet
Bale
writeth
thus
:
Priùs
illic
fuerit
Christianismus
,
&c.
Christian
Religion
was
in
Britanny
before
the
coming
of
Augustin
and
his
Fellows
:
But
it
was
not
to
their
commodity
,
for
that
it
was
without
Masses
,
and
without
distinction
of
Meats
or
Days
;
and
the
Britans
observed
the
bare
naked
Gospel
,
without
Jewish
Ceremonies
,
&c.
27.
So
writeth
he
.
And
Fox
(
as
before
you
have
heard
)
said
,
Fox
in
his
protestation
to
the
Church
of
England
,
p.
9.
That
for
400
years
after
Pope
Eleutherius
and
King
Lucius
,
Religion
remained
in
Britanny
uncorrupt
,
and
the
Word
of
Christ
truly
preached
,
till
about
the
coming
of
Augustin
and
his
Fellows
from
Rome
,
&c.
And
yet
he
cannot
deny
but
that
in
this
space
both
the
Pelagian
and
other
Heresies
had
entred
also
among
them
,
and
that
some
Reliques
thereof
remained
even
when
Augustin
arrived
.
And
whereas
they
say
,
that
the
British
Religion
before
the
coming
of
Augustin
was
uncorrupt
,
and
free
from
all
Jewish
Ceremonies
,
it
is
ridiculous
;
forasmuch
as
we
have
shewed
[
](A56472-e49740-b)*
*
Sup.
cap.
3.
before
,
that
the
chiefest
difference
between
these
two
Religions
at
that
day
was
about
a
Jewish
Ceremony
observ'd
by
the
Britans
,
against
the
Order
and
Faith
of
the
Church
of
Rome
,
to
wit
,
the
superstitious
keeping
Easter
day
upon
the
fourteenth
of
the
first
Moon
of
March
,
together
with
the
Jews
.
28.
But
as
for
other
substantial
points
of
Faith
,
(
especially
such
as
be
at
this
day
in
controversie
between
Us
and
Protestants
,
as
Mass
,
Sacrifice
,
Fasting
,
observing
of
Holydays
,
and
the
like
here
named
)
the
old
Britans
Religion
did
agree
with
that
of
Rome
,
brought
in
by
St.
Augustin
,
and
so
hath
continued
until
this
day
;
and
this
shall
we
shew
in
the
Chapter
following
.
So
as
if
the
old
British
Faith
was
the
true
Faith
,
We
have
it
among
Catholics
at
this
day
,
and
not
Protestants
,
as
shall
be
declared
.
CHAP.
IX
.
That
the
Roman
Religion
,
brought
into
England
by
St.
Augustin
under
Pope
Gregory
,
was
the
very
same
that
was
brought
in
before
under
Pope
Eleutherius
by
Fugatius
and
Damianus
,
and
continued
afterward
among
the
Britans
until
the
coming
of
St.
Augustin
to
the
English
Nation
.
WE
have
shewed
before
how
that
the
Christian
Faith
,
preached
in
England
in
the
Apostles
time
,
was
the
Roman
Faith
;
and
that
the
increase
,
or
public
Establishment
thereof
again
under
King
Lucius
,
was
also
from
Rome
;
Sup.
c.
1
,
3
,
5
,
6.
and
finally
,
that
the
third
propagation
was
in
like
manner
from
the
same
City
,
under
Pope
Gregory
by
St.
Augustin
.
Now
remaineth
it
that
we
shew
and
declare
how
the
Britans
,
from
King
Lucius's
time
until
the
coming
of
St.
Augustin
(
which
was
400
years
,
and
more
)
downward
,
did
not
alter
their
Faith
,
nor
yet
the
See
of
Rome
Hers
;
and
consequently
,
that
the
Faith
remaining
among
the
Britans
when
St.
Augustin
entred
,
and
that
which
was
brought
in
by
Him
from
Rome
,
and
taught
unto
the
English
,
was
all
one
.
That
Rome
changed
not
her
Faith
from
Eleutherius
to
St.
Gregory
.
2.
And
first
for
the
Church
of
Rome
,
if
we
count
the
Bishops
thereof
that
held
that
Seat
from
Eleutherius
,
the
fourteenth
Pope
after
St.
Peter
,
who
died
Anno
Domini
196
,
until
the
beginning
of
Pope
Gregory
I.
the
sixty-sixth
Pope
,
who
was
chosen
Anno
Domini
590
:
In
this
space
(
I
say
)
of
400
years
,
there
passed
fifty
Popes
all
of
one
Faith
;
nor
shall
it
be
found
that
any
one
of
them
changed
his
Religion
,
or
was
different
in
belief
the
one
from
the
other
;
which
is
a
sufficient
proof
that
the
Roman
Faith
in
Gregory's
time
was
the
same
that
it
was
in
Eleutherius's
time
.
3.
And
as
for
the
Britans
,
we
read
not
but
that
from
the
time
of
King
Lucius
they
continu'd
the
Faith
receiv'd
under
him
from
Pope
Eleutherius
,
until
the
rising
up
of
the
Heretic
Pelagius
,
which
was
somewhat
more
than
200
years
after
;
and
for
other
200
years
again
after
that
,
to
wit
,
from
the
time
of
Pelagius
until
the
coming
of
St.
Augustin
,
we
find
not
in
any
History
that
the
Britans
(
being
once
deliver'd
from
the
Heresie
of
Pelagius
by
the
help
of
St.
German
and
Lupus
,
That
the
British
Christian
Faith
was
the
same
with
the
Romans
.
Sup.
c.
3.
Bishops
of
the
Roman
Faith
)
ever
changed
their
Religion
in
any
one
substantial
point
;
nor
that
they
swerv'd
from
the
general
Faith
of
the
rest
of
Christendom
,
except
only
some
few
of
them
infected
with
the
foresaid
Heresie
whiles
it
lasted
,
and
the
Custom
of
keeping
Easter-day
with
the
Jews
:
Which
before
we
have
shewed
to
have
been
perhaps
some
remainder
of
Pelagianism
,
or
otherwise
brought
in
after
.
But
howsoever
it
got
in
,
certain
it
is
,
that
in
other
substantial
points
of
Doctrin
and
Religion
,
there
was
no
difference
between
the
Britans
and
Romans
at
that
day
,
to
wit
,
under
Pope
Gregory
that
sent
hither
Augustin
;
which
I
shew
by
the
Reasons
following
.
Reason
I
4.
First
,
That
if
St.
Augustin
at
his
coming
had
found
any
other
substantial
difference
of
Belief
in
the
British
Faith
,
from
that
which
he
brought
from
Rome
,
he
would
have
reprehended
the
same
,
as
well
as
he
did
their
different
Custom
in
celebrating
Easter
after
the
Jewish
manner
,
and
some
few
other
Rites
of
less
moment
;
or
at
leastwise
,
being
afterward
made
Archbishop
and
Primate
of
all
the
Land
,
and
conferring
with
the
British
Bishops
in
Council
,
(
as
Fox
saith
he
did
)
he
would
have
communed
with
them
about
the
same
,
or
objected
it
unto
them
,
Fox
pag.
117.
col.
2.
or
at
leastwise
have
made
some
mention
thereof
,
either
in
his
Letters
to
Pope
Gregory
(
as
he
did
of
far
lesser
matters
)
or
to
some
other
man
.
But
any
such
thing
we
do
not
read
;
and
consequently
it
may
be
concluded
certainly
,
that
there
was
no
such
difference
in
matter
of
Faith
and
Doctrin
.
5.
Another
Reason
may
be
taken
on
the
other
side
,
from
the
Britans
towards
Reason
II
St.
Augustin
;
who
being
in
Controversie
with
him
about
his
preaching
to
the
Saxons
,
whose
Conversion
for
the
present
they
seemed
not
to
desire
(
in
respect
of
many
injuries
receiv'd
from
them
,
as
St.
Bede
affirmeth
)
they
did
observe
all
Occasions
,
Causes
,
and
Reasons
,
which
they
might
alledge
by
any
probability
,
why
they
would
not
joyn
with
him
in
that
Work
;
and
if
they
could
have
alledged
this
Cause
,
That
the
Doctrin
which
he
preached
had
been
different
in
any
one
point
from
that
which
they
had
received
and
observed
before
,
it
had
been
a
very
sufficient
excuse
and
reason
for
them
.
But
we
do
find
no
such
exception
alledged
by
them
,
and
consequently
we
may
conclude
(
as
before
)
that
there
was
none
.
6.
Our
third
Argument
or
Reason
may
be
deduced
from
the
consideration
of
Reason
III
the
Universal
State
of
Christian
Faith
in
those
days
,
to
wit
,
under
Gregory
I.
who
was
chosen
Pope
about
the
year
of
Christ
590
,
at
what
time
there
was
Unity
and
Conformity
of
one
Religion
throughout
all
Christendom
,
except
only
in
some
places
of
the
World
certain
Reliques
of
[
](A56472-e50820-b)a
a
Greg.
l.
5.
ep.
14.
Pelagians
,
[
](A56472-e50860-b)b
b
Philas
.
l.
de
haeres
.
Origenists
,
[
](A56472-e50880-b)c
c
Greg.
l.
3.
ep.
32.
Donatists
,
and
[
](A56472-e50920-b)d
d
Greg.
l.
10.
in
Job
.
c.
29.
Eutychians
,
out
of
whom
sprung
also
in
those
days
the
[
](A56472-e50960-b)e
e
Niceph.
l.
18.
c.
53.
Arminian
Errors
,
as
appeareth
by
the
History
of
those
times
,
especially
out
of
St.
Gregory's
own
Works
.
Neither
do
we
read
that
the
Britans
were
noted
with
any
of
these
Heresies
,
but
only
with
Pelagianism
some
years
before
;
from
which
they
had
been
deliver'd
by
the
Preaching
of
the
French
Bishops
St.
German
and
St.
Lupus
,
and
by
the
diligence
of
their
own
Metropolitans
St.
Dubritius
and
St.
David
afterward
.
Seeing
then
St.
Augustin
came
from
Rome
by
Italy
and
France
,
and
was
directed
to
the
Bishop
of
Arles
,
Bed.
l.
1.
c.
25.
from
whom
he
passed
through
France
into
Britanny
;
it
is
certain
he
brought
no
other
Faith
than
the
Universal
Faith
of
Christendom
receiv'd
and
believ'd
in
those
days
:
From
which
seeing
that
Britanny
was
not
held
nor
noted
to
be
different
,
nor
yet
Excommunicated
,
(
as
certain
Bishop
of
Ireland
appear
to
have
been
by
divers
Letters
of
St.
Gregory
himself
,
Greg.
l.
2.
ep.
36.
indict
.
10.
&
l.
9.
ep.
61.
indict
.
4.
written
to
them
in
their
reprehension
for
participation
with
certain
Schismatics
;
)
it
followeth
,
that
the
Faith
which
St.
Augustin
brought
,
and
that
which
the
Britans
had
before
,
must
needs
be
one
and
the
self-same
in
all
material
and
substantial
points
.
7.
To
which
effect
also
may
be
added
,
That
in
the
very
next
Age
among
Reason
IV
the
Britans
,
before
the
English
entred
,
The
presence
of
British
Bishops
in
Foreign
Councils
.
there
were
British
Bishops
in
divers
General
and
National
Councils
;
as
in
the
time
of
Constantine
and
Pope
Sylvester
we
read
,
That
one
Restitutus
,
a
famous
Bishop
of
London
,
was
present
at
the
Synod
of
Arles
in
France
,
in
the
year
of
Christ
325
,
and
subscribed
to
the
same
,
as
by
the
Acts
of
the
said
Council
appeareth
;
[
](A56472-e51440-b)*
*
See
Syn.
2.
Arelatens
.
to
.
1.
Concil.
and
the
subscriptions
.
wherein
among
other
points
was
ordained
,
That
no
man
having
a
Wife
should
be
made
a
Priest
without
his
Wifes
consent
,
promising
to
forbear
her
Company
for
the
time
to
come
.
It
appeareth
also
by
the
Apology
of
St.
Athanasius
,
Cap.
2
,
&
3.
Athan.
Apol.
2.
cont.
Arrian
.
that
divers
Bishops
of
Britanny
were
present
at
the
Council
of
Sardica
,
held
for
St.
Athanasius
against
the
Arians
,
about
the
year
of
Christ
350
;
as
also
the
Council
of
Ariminum
,
wherein
tho'
the
greater
part
of
that
Council
were
beguil'd
by
the
Arians
,
yet
St.
Hilary
doth
praise
divers
good
Bishops
for
their
Constancy
,
and
among
other
,
Provinciarum
Britannicarum
Episcopos
,
certain
Bishops
of
the
Britan
Provinces
.
By
all
which
is
shewed
,
that
the
Christian
Religion
of
Britanny
was
Catholic
and
Universal
,
and
concurring
in
all
points
with
the
Roman
in
those
days
,
as
Athanasius
and
St.
Hilary
,
who
praised
these
Bishops
,
Hilar.
de
Syn.
advers.
Arrian
.
are
known
to
have
done
;
and
consequently
it
cannot
be
presumed
that
either
the
British
Religion
should
be
different
from
the
Roman
in
the
next
Ages
after
,
when
St.
Gregory
sent
St.
Augustin
to
convert
the
English
,
or
that
the
Roman
Religion
brought
in
by
St.
Augustin
should
be
different
from
the
British
,
except
only
in
certain
Rites
or
Reliques
of
Pelagianism
,
which
yet
were
not
generally
received
of
all
,
as
before
hath
been
declared
.
Reason
V
Observations
out
of
Histories
.
8.
The
fifth
Argument
standeth
upon
some
Observations
taken
out
of
Histories
,
and
other
Monuments
of
Antiquity
;
whereby
it
may
be
gathered
more
or
less
what
points
of
Religion
,
among
such
as
are
now
called
in
Controversie
by
Protestants
,
were
believed
in
those
days
by
the
ancient
Britans
.
For
albeit
the
Story
of
that
Church
before
the
coming
of
St.
Augustin
be
not
so
left
written
by
any
authentical
Writer
,
as
were
to
be
wished
,
and
as
other
Countreys
have
(
and
namely
ours
by
St.
Bede
)
and
this
in
respect
of
the
manifold
Wars
,
great
Miseries
,
and
continual
Calamities
fallen
upon
the
British
Nation
for
200
years
together
before
the
Conversion
of
the
English
,
(
whereby
neither
the
orderly
Succession
of
their
Bishops
,
neither
their
meeting
in
Synods
and
Councils
,
neither
the
observation
of
Ecclesiastical
Discipline
,
neither
their
Communication
with
the
Churches
of
other
Countreys
,
and
especially
the
See
of
Rome
,
could
be
so
well
performed
or
recorded
)
yet
of
the
small
Sparkles
and
Reliques
that
do
remain
,
it
is
not
hard
to
guess
(
besides
the
Reasons
and
Considerations
before-alledged
)
what
Religion
the
Britans
were
of
,
and
whether
their
Faith
agreed
more
with
the
Protestants
of
our
days
,
than
with
the
Religion
of
St.
Augustin
brought
in
from
Rome
,
and
continu'd
by
Catholics
unto
this
present
.
Chrys.
orat
.
cont.
Gentes
,
quod
unus
est
Deus
.
9.
For
first
,
if
we
will
hear
external
Authors
,
St.
Chrysostom
testifieth
against
the
Gentiles
in
his
days
,
that
in
Britanny
there
were
Altari
a
Christi
dedicata
,
Altars
dedicated
to
Christ
;
which
Altars
do
infer
Sacrifice
,
and
Sacrifice
Priesthood
,
as
in
his
Books
de
Sacerdotio
he
proveth
.
So
as
in
St.
Chrysostom's
Age
,
which
was
the
very
same
wherein
the
Saxons
entred
into
Britanny
,
the
Britans
Religion
was
Catholic
,
according
to
St.
Chrysostom
,
agreeing
as
well
with
the
Western
as
Eastern
Church
,
whereof
himself
was
.
For
if
they
had
been
different
,
or
had
followed
any
other
Religion
than
the
Common
,
he
would
not
so
much
have
bragged
of
them
,
as
against
the
Gentiles
he
did
.
10.
But
let
us
return
to
British
Authors
themselves
.
If
we
read
over
with
attention
the
little
Treatise
or
Epistle
of
Gildas
,
which
he
writeth
of
the
Destruction
and
Conquest
of
his
Countrey
,
(
he
being
the
only
Author
indeed
of
entire
credit
which
we
find
extant
of
those
ancient
times
)
we
shall
find
signs
and
footsteps
enough
what
Religion
the
Britans
were
of
,
tho'
his
purpose
was
not
to
write
any
Ecclesiastical
History
.
He
lived
a
good
while
before
the
coming
of
St.
Augustin
,
and
in
the
second
part
of
his
said
Treatise
reprehendeth
grievously
the
most
horrible
sins
of
the
Britans
,
for
which
these
Calamities
of
the
Picts
,
Scots
,
and
Saxons
,
came
upon
them
.
And
he
beginneth
his
complaint
first
of
their
Kings
and
Judges
,
saying
,
Reges
habet
Britannia
,
sed
Tyrannos
;
Judices
habet
,
Gild.
de
excidio
Britan.
c.
26.
sed
impios
;
crebro
jurantes
,
sed
perjurantes
,
voventes
,
sed
continuò
propemodum
mentientes
:
Britanny
hath
Kings
,
but
they
are
become
Tyrants
;
it
hath
Judges
,
but
they
are
impious
;
swearing
often
,
but
forswearing
;
making
Vows
,
but
presently
almost
breaking
the
same
,
&c.
11.
Here
we
see
that
breaking
of
Vows
was
held
for
no
small
sin
in
those
days
.
The
Britans
use
of
taking
Sanctuary
,
&
swearing
upon
Altars
.
But
he
goeth
further
,
talking
of
the
said
Princes
;
Inter
Altaria
jurando
demorantes
,
&
haec
eadem
ac
si
lutulenta
paulò
pòst
saxa
despicientes
,
cujus
tam
nefandi
piaculi
non
ignarus
est
Constantinus
:
They
run
to
the
Altar
and
swear
,
(
when
they
are
in
necessity
)
and
a
little
after
they
despise
the
said
Altars
again
,
as
if
they
were
but
dirty
Stones
,
of
which
wicked
Sacrilege
King
Constantine
is
not
ignorant
,
&c.
Here
you
see
Altars
made
of
Stone
in
those
days
,
and
Princes
accustomed
to
swear
by
Altars
,
and
to
seek
their
Refuge
in
peril
or
necessity
by
running
to
them
,
and
staying
by
them
in
Sanctuary
,
or
when
they
would
do
any
act
with
religious
solemnity
;
and
that
it
was
counted
a
heinous
sin
to
break
promises
made
upon
Altars
in
those
days
;
which
yet
Protestants
make
no
scruple
of
.
12.
But
now
what
this
Oath
of
King
Constantine
was
,
(
whereof
Gildas
speaketh
)
and
in
what
form
it
was
made
,
it
appeareth
in
the
next
words
after
,
which
amongst
other
are
these
:
Gildas
ibid.
Hoc
anno
post
horribile
juramenti
Sacramentum
,
quo
se
devinxit
,
&c.
Deo
primum
,
Sanctorum
demum
Choris
,
&
Genetrici
comitantibus
,
&c.
latera
Regiorum
tenerrima
puerorum
vel
praecordia
crudeliter
inter
ipsa
(
ut
dixi
)
sacrosancta
Altaria
nefando
ense
,
hastaque
prodentibus
laceravit
;
ita
ut
Sacrificii
coelestis
sedem
&
purpurea
pallia
coagulati
cruoris
attingerent
,
&c.
Even
this
year
,
after
a
most
dreadful
Oath
,
whereby
Constantine
bound
himself
,
&c.
first
to
God
,
and
then
to
the
whole
Choir
of
Saints
,
and
the
Mother
of
Christ
accompanying
the
same
,
&c.
he
pierced
with
his
wicked
Sword
and
Spear
the
most
tender
sides
and
hearts
of
two
young
Princely
Children
;
and
this
so
near
to
the
holy
Altars
,
as
their
Purple
Cloaks
all
besprinkled
with
Blood
did
touch
the
seat
of
the
heavenly
Sacrifice
,
&c.
Behold
here
an
Oath
broken
,
which
was
made
to
God
upon
the
holy
Altars
,
in
the
sight
of
his
Mother
,
and
of
all
the
Saints
of
Heaven
,
for
the
preservation
of
the
said
two
Princely
Children
committed
to
Constantine
,
and
most
cruelly
murder'd
by
him
,
even
at
the
side
of
the
said
Altars
,
so
near
that
their
Purple
Cloaks
did
touch
the
seat
of
the
heavenly
Sacrifice
.
Which
is
the
same
phrase
that
other
ancient
Fathers
did
use
to
describe
holy
Altars
;
calling
them
the
Seat
of
the
blessed
Sacrifice
,
or
(
which
is
all
one
)
the
Seat
of
the
Body
and
Blood
of
our
Saviour
.
Quid
est
enim
Altare
,
Optat.
lib.
6.
(
saith
Optatus
)
nisi
sedes
Corporis
&
Sanguinis
Christi
?
What
is
an
Altar
,
but
the
seat
of
the
Body
and
Blood
of
Christ
?
13.
And
now
I
would
ask
our
men
,
whether
these
speeches
of
Gildas
do
agree
better
to
Protestants
Religion
or
to
Ours
?
Would
any
Protestant
speak
or
write
thus
?
But
let
us
hear
how
he
goeth
forward
against
another
Britan
Prince
of
that
time
,
called
Aurelius
:
Among
many
other
Crimes
,
Against
King
Aurelius
.
Gild.
ibid.
pag.
122.
he
objecteth
this
:
Propriâ
uxore
pulsâ
,
furciferam
germanam
ejus
,
perpetuam
Deo
viduitatis
castimoniam
promittentem
,
suscipis
;
Thou
having
driven
away
thine
own
Wife
,
takest
unto
thee
her
wicked
Sister
,
which
had
promised
to
God
perpetual
Chastity
of
Widowhood
.
And
then
to
another
wicked
Prince
,
Against
King
Maglocunus
for
leaving
to
be
a
Monk.
Maglocunus
,
he
objecteth
,
That
having
made
a
Vow
to
be
a
Monk
,
he
returned
to
the
World
again
,
saying
,
Coram
omnipotente
Deo
,
Angelicis
vultibus
,
humanisque
,
perpetuò
Monachum
vouisti
,
&c.
O
quàm
profusus
spei
coelestis
fomes
desperatorum
cordibus
(
te
in
bonis
permanente
)
inardesceret
!
ô
qualia
,
quantáque
animum
tuum
Regni
Christi
praemia
in
die
Judicii
manerent
!
&c.
Thou
didst
vow
to
be
a
perpetual
Monk
before
Almighty
God
,
in
the
sight
both
of
Angels
and
Men.
O
how
great
a
flame
of
heavenly-hope
would
burn
in
the
hearts
of
them
that
now
despair
of
thee
,
if
thou
hadst
remained
in
that
good
state
!
O
how
great
Rewards
of
Christ's
Kingdom
would
remain
for
thee
in
the
day
of
Judgment
,
&c.
14.
Thus
saith
he
.
And
would
Protestants
(
think
you
)
speak
thus
also
,
seeing
John
Fox
doth
so
greatly
condemn
our
ancient
Kings
and
Princes
of
the
English
Nation
,
Fox
Act.
&
Mon.
p.
103.
for
that
so
many
of
them
in
the
fervour
of
the
Primitive
Church
,
made
themselves
Monks
?
Yet
Gildas
(
you
see
)
on
the
contrary
side
,
commendeth
highly
that
Fact
in
the
Prince
Maglocunus
,
and
greatly
condemneth
him
for
leaving
that
holy
state
:
And
hereby
also
is
refuted
that
foolish
refuge
of
Fox
and
his
Companions
,
who
say
and
affirm
without
shame
,
that
Monks
had
no
Vows
in
those
days
;
but
only
that
Monasteries
were
Schooles
and
places
of
Learning
without
any
Obligation
to
persevere
therein
,
or
to
abstain
from
Marriage
,
&c.
But
let
him
shew
,
that
every
one
of
those
2000
Monks
,
that
he
saith
lived
in
the
Monastery
of
Bangor
together
,
did
ever
marry
,
or
pretend
to
have
Liberty
so
to
do
after
they
were
professed
Monks
,
and
then
he
saith
somewhat
.
And
as
for
vowing
and
public
profession
made
to
God
in
the
sight
of
his
Angels
,
and
the
whole
Church
:
the
matter
is
evident
enough
in
this
place
,
what
was
then
in
use
among
the
Britans
.
Against
Priests
that
said
Mass
seldom
and
ill
.
Gil.
ibid
pag.
132.
15.
But
let
us
pass
from
Princes
to
Priests
.
What
saith
Gildas
of
them
?
You
shall
hear
his
Words
:
Sacerdotes
habet
Britannia
,
sed
insipientes
,
&c.
Ecclesiae
domus
habentes
,
sed
turpis
lucri
gratia
eas
adeuntes
,
&c.
rarò
sacrificantes
,
&
nunquam
puro
corde
inter
altaria
stantes
,
&c.
Sedem
Petri
Apostoli
immundis
pedibus
usurpantes
,
&c.
Britanny
hath
Priests
,
but
without
Wisdom
,
&c.
They
possess
the
houses
of
the
Church
,
but
go
unto
them
only
for
filthy
lucre's
sake
,
&c.
They
do
seldom
sacrifice
,
but
never
go
to
the
Altar
with
a
pure
heart
,
&c.
They
do
usurp
the
Seat
of
Peter
the
Apostle
,
with
unclean
feet
,
&c.
16.
Lo
here
,
Massing
and
Sacrificing
Priests
in
those
days
,
which
are
so
hated
and
persecuted
at
this
day
in
England
,
tho'
,
God
be
thanked
,
free
from
these
Vices
of
impure
Life
,
Gildas
ibid.
which
here
is
objected
to
the
Priests
of
that
time
.
But
let
us
hear
yet
Gildas
further
:
In
Apostolicis
sanctionibus
ob
inscitiam
hebetes
,
They
are
dull
in
observing
Apostolical
Sanctions
,
for
that
they
are
unlearned
and
understand
them
not
.
Lo
here
Priests
reprehended
for
lack
of
skill
in
the
Ecclesiastical
Canons
,
and
Apostolical
Decrees
.
And
yet
he
goeth
further
:
Desperatiùs
errant
,
quo
non
ab
Apostolis
,
vel
Apostolorum
successoribus
,
sed
à
Tyrannis
,
Ibid.
p.
133.
&
à
patre
eorum
diabolo
emunt
sacerdotia
,
These
Men
do
err
the
more
desperately
,
Buying
of
priesthood
.
Act.
2.
for
that
they
buy
unto
themselves
the
Office
of
Priesthood
not
of
the
Apostles
or
their
Successors
(
as
Simon
Magus
would
have
done
the
Holy
Ghost
)
but
of
Tyrant
Princes
,
and
of
the
Devil
their
Father
.
17.
Here
you
see
that
Priesthood
in
those
days
was
not
wont
to
be
given
by
the
Authority
of
Lay
Princes
,
but
by
the
Successors
of
the
Apostles
,
to
wit
,
Bishops
.
And
then
further
he
goeth
forward
shewing
how
these
naughty
Priests
,
being
once
possessed
of
that
Dignity
,
and
made
proud
thereby
,
presumed
to
say
Mass
unworthily
:
Gildas
ibid.
Manus
non
tam
venerabilibus
aris
,
quam
flammis
inferni
ultricibus
dignas
,
in
tale
schema
positi
sacrosanctis
Christi
sacrificiis
extensuri
,
These
Priests
being
once
put
in
this
Dignity
or
Ornament
,
they
presume
to
stretch
out
their
hands
to
the
most
holy
Sacrifices
of
Christ
,
tho
their
hands
be
more
worthy
of
the
burning
flames
of
hell
,
than
to
touch
the
venerable
Altars
.
Altars
and
Sacrifice
among
the
Britans
.
18.
Thus
he
wrote
of
Altars
and
Sacrifice
among
the
Britans
in
those
days
,
and
divers
other
Points
like
unto
this
,
which
for
brevity's
sake
I
omit
;
only
I
would
ask
our
Men
in
general
,
whether
this
be
spoken
as
of
Protestants
or
no
?
And
then
would
I
demand
of
John
Fox
in
particular
how
that
can
be
true
which
he
affirmeth
;
That
the
Britans
had
no
Mass
in
those
days
,
seeing
Gildas
talketh
so
much
of
Priests
that
did
Sacrifice
upon
Altars
?
And
if
he
will
say
that
Gildas
useth
not
the
word
Mass
,
it
is
a
plain
Cavil
,
seeing
nothing
is
signified
by
the
Mass
,
but
only
the
external
Sacrifice
of
Christians
here
mentioned
.
And
that
the
word
Mass
was
generally
used
in
the
Latin
Church
for
Sacrifice
long
before
this
time
of
Gildas
,
appeareth
by
many
Authors
,
but
especially
by
St.
[
](A56472-e53170-b)*
*
Aug.
to
10.
ser.
237.
&
251.
de
temp.
&
in
concil
.
Milevit
.
c.
12.
&
Cartha.
2.
c.
3.
&
Concil.
Carthag.
4.
c.
84.
quibus
interfuit
Augustinus
Epiph.
haeres
.
50.
Euseb.
l.
5.
hist.
c.
23.
&
in
vita
Constant
.
l.
3.
c.
17.
Augustin
the
Doctor
,
in
divers
places
of
his
works
,
whereof
some
in
the
Margent
we
shall
note
.
19.
I
would
ask
also
of
John
Bale
,
how
the
Religion
of
the
Britans
was
the
pure
and
naked
Gospel
in
those
days
(
for
so
he
saith
)
if
it
had
in
it
not
only
that
custom
of
the
Jews
before
mentioned
of
the
Quartadecimani
;
but
all
these
other
Points
also
,
which
his
Church
counteth
for
Errors
,
to
wit
,
of
Professed
Monks
,
and
Consecrated
Nuns
,
of
Sacrificing
upon
Altars
,
and
the
like
,
how
(
I
say
)
could
this
British
Church
be
accounted
by
him
and
his
,
so
pure
and
unspotted
?
But
little
heed
is
there
to
be
given
to
these
Mens
saying
or
unsaying
,
but
as
the
present
occasion
of
necessity
urgeth
them
.
And
therefore
we
will
go
forward
to
shew
some
other
Observations
in
this
kind
.
CHAP
X.
The
continuation
of
the
same
matter
,
wherein
is
shewed
,
by
divers
Proofs
and
Examples
,
that
the
Britans
before
St.
Gregory's
time
,
were
of
the
same
Religion
that
he
sent
into
England
by
St.
Augustin
,
to
wit
,
of
the
Roman
.
AND
first
of
all
to
begin
with
the
first
Entrance
of
our
first
English
Apostles
,
St.
Bede
writing
of
the
City
of
Canterbury
,
at
the
coming
of
St.
Augustin
,
before
King
Ethelbert
was
converted
,
saith
thus
,
Bed.
l.
1.6
.
c.
27.
Erat
autem
propè
ipsam
civitatem
ad
orientem
,
Ecclesia
in
honorem
St.
Martini
antiquitus
facta
,
dum
adhuc
Romani
Britanniam
incolerent
,
&c.
In
hac
ergo
ipsi
primò
convenire
,
psallere
,
orare
,
Missas
facere
,
praedicare
&
baptizare
coeperunt
,
A
Church
dedicated
to
St.
Martin
among
the
ancient
Christian
Britans
.
There
was
a
Church
near
to
the
City
on
the
East
side
,
built
in
old
time
in
the
honor
of
St.
Martin
,
while
yet
the
Romans
did
hold
Brittany
,
&c.
Wherefore
in
this
Church
,
Augustin
and
his
company
did
first
use
to
meet
together
,
to
sing
Psalms
,
to
Pray
,
to
say
Masses
,
to
preach
,
and
to
baptize
the
People
,
&c.
2.
Note
here
,
that
seeing
the
Romans
left
England
presently
upon
the
destruction
of
Rome
by
the
Goths
(
to
wit
about
the
year
of
Christ
400
which
was
some
fifty
years
before
the
entrance
of
the
Saxons
)
then
was
the
use
of
building
Churches
in
the
Honor
of
Saints
in
practise
among
the
Britans
and
Roman
Christians
of
those
days
living
in
Britanny
.
And
forasmuch
as
this
Church
of
St
Martins
was
found
fit
to
say
Mass
,
and
Baptize
in
,
An
evident
Demonstration
that
the
British
Religion
agreed
with
that
of
St.
Augustin
.
according
to
the
use
of
Rome
,
and
for
that
the
Britan
Christians
were
never
found
to
have
reprehended
,
or
misliked
this
manner
of
serving
God
,
used
by
St.
Augustin
and
his
Fellows
:
it
is
an
evident
Argument
,
that
the
same
was
and
had
been
in
use
also
among
them
from
all
Antiquity
:
neither
was
it
a
novelty
brought
in
by
St.
Augustin
.
3.
Moreover
about
the
same
time
of
the
Romans
going
out
of
Britanny
,
or
soon
after
(
to
wit
,
about
the
year
of
Christ
440
)
it
appeareth
by
Bede
,
that
the
two
French
Bishops
,
St.
German
and
St.
Lupus
the
first
time
,
St.
German
and
St.
Lupus
.
and
St.
German
and
St.
Severus
the
second
time
,
came
into
Britanny
to
resist
the
Pelagian
Heresie
and
to
reestablish
the
Catholic
Faith
that
was
among
them
before
.
And
so
they
did
as
well
by
working
many
Miracles
,
as
by
their
Preachings
,
which
Bede
recounteth
at
large
throughout
many
Chapters
.
Bed.
l.
1.
hist.
c.
17
,
18
,
19
,
20
,
21.
But
now
that
these
three
holy
Bishops
,
(
the
first
of
Antisiodore
in
France
,
the
second
of
Troy
in
Campany
,
the
third
of
Trevers
in
Germany
)
were
all
of
the
Roman
Religion
,
and
held
in
all
Points
of
Controversie
against
the
Protestants
of
our
Time
,
That
St.
German
,
St.
Lupus
,
and
St.
Severus
were
Roman
Catholics
.
both
in
Doctrin
and
Practise
,
is
evident
,
not
only
by
that
the
Roman
Church
doth
hold
them
all
three
for
Canoniz'd
Saints
,
and
celebrateth
their
Memories
,
the
First
upon
the
31
of
July
,
the
Second
upon
the
29
of
the
same
Month
,
the
Third
upon
the
15
of
October
,
which
would
never
be
permitted
if
they
had
been
different
in
any
one
Point
of
Faith
;
but
also
the
same
is
clear
,
as
well
by
their
own
Writings
that
are
extant
,
and
by
their
Lives
written
by
others
,
as
also
by
divers
things
recounted
by
St.
Bede
in
his
Story
of
their
Doings
in
England
:
as
namely
where
he
writeth
of
St.
German
,
how
he
cured
the
Tribunes
Daughter
of
Blindness
by
his
Prayer
,
Relics
of
Saints
.
Ibid.
c.
18.
and
by
applying
the
Relics
of
certain
Saints
unto
her
Eyes
in
the
sight
of
all
the
People
.
Deinde
(
saith
he
)
Germanus
plenus
Spiritu
sancto
;
&c.
Then
St.
German
full
of
the
Holy
Ghost
,
did
invoke
the
Name
of
the
Blessed
Trinity
,
and
presently
took
from
his
side
a
certain
Box
of
Saints
Relics
,
that
he
was
wont
to
carry
about
his
neck
,
and
with
his
hands
did
put
them
upon
the
maids
eyes
,
which
out
of
hand
received
perfect
sight
therewith
.
Whereat
the
Parents
of
the
maid
rejoyced
exceedingly
,
and
all
the
People
did
tremble
at
the
sight
of
the
miracle
,
&c.
4.
Thus
writeth
St.
Bede
of
that
Act.
And
further
that
the
said
Bishop
went
to
the
Sepulcher
of
St.
Alban
(
which
even
at
that
time
appeareth
to
have
been
kept
with
great
Devotion
)
prayed
to
the
Saint
largely
,
and
there
left
in
his
Sepulcher
part
of
the
Relics
of
all
the
Apostles
,
and
of
divers
other
Saints
,
which
he
had
brought
with
him
out
of
France
,
and
carried
away
with
him
,
in
exchange
thereof
,
much
of
the
earth
that
was
died
with
the
Blood
of
St.
Alban
.
Which
he
would
not
have
done
if
he
had
been
a
Protestant
.
And
then
yet
further
,
talking
of
another
famous
Miracle
and
Victory
achieved
by
the
said
St.
German
against
Heretics
,
with
sounding
out
the
word
Alleluia
,
St.
Bede
saith
,
Ibid.
c.
18.
The
use
of
Lent
among
the
Britans
.
Aderant
Quadragesimae
venerabiles
dies
,
quos
religisiores
reddebat
praesentia
sacerdotum
,
&c.
The
venerable
days
of
Lent
were
come
,
which
the
presence
of
these
Priests
(
of
God
)
made
more
religious
,
&c.
5.
Behold
here
now
almost
200
years
before
St.
Augustin
came
into
England
,
the
use
of
Relics
of
Saints
,
of
praying
to
Martyrs
,
and
honoring
their
Sepulchers
,
the
use
of
Alleluia
,
the
Religious
Observation
of
Lent
,
and
such
other
Points
recorded
to
be
in
practise
among
the
Christian
Britans
.
Is
this
Protestant-like
,
think
you
?
or
can
these
men
be
presumed
to
have
been
of
our
new
Religion
?
But
let
us
proceed
to
talk
of
some
Britan
Teachers
and
Pastors
themselves
.
6.
Geffrey
of
Monmouth
in
his
British
Story
,
much
esteemed
and
alledged
by
our
Adversaries
,
writeth
,
that
at
a
certain
Feast
of
Pentecost
at
Chester
,
about
the
year
of
Christ
522.
(
as
Bale
holdeth
)
King
Arthur
being
present
,
there
was
a
great
meeting
of
Princes
,
St.
Dubritius
Primate
of
Britanny
Anno
522.
Galf.
hist.
Brit.
l.
9.
c.
12.
and
13.
Lords
,
and
Bishops
for
his
Coronation
,
and
that
of
the
three
Archbishops
of
Britanny
at
that
time
(
which
were
London
,
York
,
and
Chester
)
Dubritius
Archbishop
of
Chester
did
the
Office
of
the
Church
that
day
,
of
whom
he
saith
,
Hic
Britannia
Primas
,
&
Apostolicae
Sedis
Legatus
,
tantâ
religione
clarebat
,
ut
quemcunque
languore
gravatum
,
orationibus
sanaret
.
This
Man
being
Primate
of
Britanny
,
and
Legate
of
the
See
Apostolic
,
was
so
famous
for
his
Religion
and
Sanctity
,
as
he
did
heal
any
sick
Man
by
his
Prayers
.
7.
Lo
here
the
Popes
Legate
among
the
Britans
did
also
Miracles
before
the
coming
of
St.
Augustin
.
And
then
further
talking
of
the
Church
Solemnity
that
day
,
Ibid.
p.
70.
Procession
and
Organs
.
he
saith
,
Postremo
(
peract
â
processione
)
tot
organa
,
tot
cantus
fiunt
utrisque
templis
,
&c.
Lastly
the
Procession
being
ended
,
there
were
so
many
Organs
did
sound
,
and
so
great
variety
of
Music
heard
in
both
Churches
,
as
was
wonderful
&c.
Behold
Procession
and
Organs
in
Britanny
before
St.
Augustin's
coming
.
This
Man
afterwards
left
of
his
own
will
the
said
Archbishoprick
,
and
became
an
Ermit
,
as
both
Jeffrey
,
and
John
Bale
do
testifie
,
which
Protestant
Bishops
are
not
wont
to
do
.
8.
And
further
Bale
writeth
of
him
that
he
died
the
18
day
before
the
Calends
of
December
,
Anno
Domini
522.
and
that
his
Body
afterward
in
the
year
of
our
Lord
,
1120
the
Sixth
of
May
was
translated
under
Vrban
Bishop
of
Rome
,
to
the
Church
of
Landaff
in
Southwales
.
All
which
could
never
have
been
done
,
nor
permitted
by
the
Bishop
of
Rome
,
if
there
had
been
any
Suspicion
,
that
he
had
held
any
Point
of
Doctrin
different
from
the
Church
and
Faith
of
Rome
at
that
time
;
which
maketh
also
the
matter
evident
,
that
the
Heretical
Custom
of
celebrating
Easter
according
to
the
Jews
,
)
which
in
St.
Gregory's
time
was
found
in
Britanny
)
was
a
latter
custom
not
held
by
all
,
but
by
some
few
only
.
9.
In
this
Man's
place
was
made
Archbishop
the
famous
Man
David
Menevensis
King
Arthurs
Unkle
(
as
Jeffrey
and
Bale
do
testifie
)
who
passed
the
said
Archbishoprick
from
Chester
to
St.
Davids
,
and
so
it
is
called
at
this
day
of
his
Name
.
This
David
(
saith
Bale
)
was
a
goodly
Man
of
Stature
,
Bal.
descript.
Eccles.
fol.
30.
St.
David
of
Wales
Anno
Domini
540.
about
four
cubits
high
,
learned
and
eloquent
,
and
after
ten
whole
years
Study
in
the
Scripture
,
expounded
the
same
as
a
Trumpet
,
carrying
always
the
Text
of
the
Gospel
with
him
.
He
extinguished
the
Relics
of
the
Pelagian
Heresies
in
Britanny
,
preached
incessantly
,
cured
many
sick
,
and
built
twelve
Monasteries
and
was
held
for
a
very
great
Saint
in
his
days
,
and
canonized
afterward
by
Calixtus
II.
Bishop
of
Rome
,
&c.
Per
Calixtum
secundum
(
saith
he
)
Papisticorum
deorum
ascribitur
in
Catalogum
,
He
was
put
in
the
Catalogue
of
the
Papistical
Gods
by
Calixtus
the
Second
.
Whereby
appeareth
,
that
the
Britans
were
not
only
Papists
in
those
days
before
the
coming
of
St.
Augustin
;
but
had
Papist
Gods
and
Saints
also
there
.
Yet
this
Man
might
live
(
according
to
Bale
)
to
have
seen
the
times
of
St.
Augustin's
entrance
;
for
that
he
saith
he
flourished
in
the
year
440.
and
lived
in
all
146
years
,
tho'
Gerrad
Cambrensis
,
Polydor
,
Camb.
in
Catal.
script
.
Britan.
Polid.
l.
hist.
Angl.
in
fine
.
and
others
do
make
him
somewhat
more
ancient
.
10.
And
for
that
we
have
talked
here
of
John
Bale
,
and
that
the
testimonies
taken
from
Enemies
themselves
are
of
greatest
weight
against
themselves
:
we
shall
in
this
place
touch
certain
Points
briefly
of
the
chief
Preachers
and
Pastors
among
the
Britans
in
those
days
;
to
wit
,
for
the
next
two
hundred
years
before
the
coming
of
St.
Augustin
into
England
.
Which
Preachers
are
mentioned
,
Fox
in
his
Protestation
to
the
Church
of
England
.
p.
9.
19
British
Bishops
and
Doctors
pretended
by
Fox
to
have
been
Protestants
.
and
much
praised
both
by
Fox
and
Bale
,
as
true
Teachers
in
those
days
,
whereof
Fox
writeth
thus
:
In
this
Age
(
to
wit
after
the
Peace
restored
to
the
Church
by
Constantine
)
followed
here
in
the
land
of
Britanny
;
Fastidius
,
Ninianus
,
Patricius
,
Bacchiarius
,
Dubritius
,
Congellus
,
Kentegernus
,
Helmotus
,
David
,
Daniel
,
Sampson
,
Elnodugus
,
Assaphus
,
Gildas
,
Henlanus
,
Elbodus
,
Dinothus
,
Samuel
,
Nivius
,
and
a
great
sort
more
,
which
governed
the
Britan
Church
by
Christian
Doctrin
a
long
season
:
albeit
the
civil
Governours
for
the
time
were
dissolute
and
careless
,
(
as
Gildas
very
sharply
doth
lay
to
their
Charge
)
and
so
at
length
were
subdued
by
the
Saxons
.
And
all
this
while
about
the
space
of
400
years
(
to
wit
from
the
time
of
King
Lucius
)
Religion
remained
in
Britanny
uncorrupt
,
and
the
word
of
Christ
truly
preached
,
until
about
the
coming
of
St.
Augustin
,
and
his
Companions
from
Rome
,
&c.
11.
Here
now
you
see
the
chief
Teachers
of
the
British
Church
(
Nineteen
in
number
)
for
the
space
of
400
years
(
as
Fox
avoweth
)
set
down
in
order
,
and
highly
praised
by
him
;
but
neither
his
Order
or
Argument
is
worth
a
rush
.
Neither
Order
nor
Argument
good
in
Fox
.
For
as
for
his
Order
,
he
beginneth
with
Fastidius
,
that
lived
not
two
hundred
years
before
St.
Augustin's
coming
,
tho
he
name
four
hundred
.
And
then
he
putteth
some
before
,
that
lived
long
after
the
rest
,
and
sometimes
skippeth
over
100
years
together
from
one
to
another
,
as
you
shall
see
by
the
Examen
.
And
for
his
Argument
,
how
many
lies
and
errors
it
containeth
,
shall
easily
appear
by
the
Sequel
of
this
Discourse
.
For
first
concerning
two
of
the
chief
in
this
Catalogue
contained
,
(
to
wit
,
Dubritius
and
David
,
Archbishops
of
the
Britans
)
you
have
seen
before
,
that
they
were
Roman
Catholics
and
canonized
many
Ages
after
their
Death
by
Roman
Bishops
,
which
they
would
never
have
done
,
if
they
had
differed
from
them
in
any
Point
of
Religion
.
But
now
let
us
see
of
the
rest
,
for
I
see
not
what
reason
there
is
,
why
Fox
should
so
commend
these
two
.
12.
The
first
four
are
Fastidius
,
Ninianus
,
Patricius
,
and
Bacchiarius
,
all
which
are
found
to
have
been
Catholic
Men
,
and
held
the
common
Faith
of
Rome
in
those
days
,
nor
any
of
them
ever
favoured
any
of
these
new
Doctrins
,
brought
in
by
our
new
Gospellers
.
Fastidius
Priscus
Trit
.
de
script
.
Eccl.
Bal.
fol.
23.
Trithemius
maketh
mention
of
Fastidius
whose
Sirname
was
Priscus
,
Bishop
of
the
Britans
,
a
Man
of
rare
Life
and
great
Learning
in
the
Scriptures
,
and
a
singular
Preacher
,
and
lived
in
the
time
of
Honorius
and
Theodosius
the
Emperors
,
about
the
year
of
Christ
420.
The
same
do
write
of
him
both
Honorius
,
Gennadius
,
and
Bergomas
.
And
John
Bale
concurreth
with
the
rest
,
adding
that
he
was
Archbishop
of
London
,
and
that
amongst
other
his
Works
he
wrote
one
De
Viduitate
servanda
,
of
keeping
Widowhood
,
without
marryig
again
.
By
which
only
work
you
may
know
that
he
was
not
of
John
Bale's
Religion
.
What
we
have
written
also
of
the
Religion
of
St.
German
and
his
fellow
Bishops
,
that
came
into
England
,
may
easily
declare
what
Religion
this
Man
was
of
,
who
being
then
Archbishop
of
London
,
must
needs
be
presumed
to
have
had
a
great
part
in
their
calling
in
,
as
also
to
have
joyned
with
them
against
the
Pelagians
,
which
he
would
not
have
done
,
if
they
had
not
been
all
of
one
Religion
.
And
thus
much
of
him
.
St.
Ninianus
.
Bed.
c.
4.
Hector
.
Boet.
l.
7.
&
15.
Ioan.
Fordonius
l.
3.
c.
9.
Bal.
ibid.
13.
Of
St.
Ninianus
,
who
converted
the
Picts
to
Christian
Religion
,
St.
Bede
maketh
most
honorable
mention
in
the
Third
Book
of
his
Ecclesiastical
History
,
and
the
Roman
Martyrologe
doth
cite
him
for
a
Saint
upon
the
Sixteenth
day
of
September
.
Which
would
never
have
been
permitted
,
if
he
had
been
in
any
one
thing
different
from
the
Roman
Faith.
Nay
John
Bale
writeth
of
him
thus
:
Ninianus
Bernitius
ex
Regio
Britannorum
sanguine
procreatus
,
Italiam
adhuc
adolescens
petiit
,
Romae
apud
divini
verbi
ministros
mysteria
veritatis
edoctus
ad
plenum
,
celer
in
patriam
remigrabat
,
&c.
miraculis
ac
sanctitate
clarissimus
obiit
anno
432.
St.
Ninian
Bernitius
being
descended
of
the
Blood
of
the
King
's
of
Britanny
,
went
in
his
youth
into
Italy
,
and
being
fully
taught
the
Mysteries
of
Gods
Word
in
Rome
,
he
returned
swiftly
to
his
Country
again
,
where
he
flourished
exceedingly
in
Miracles
and
Sanctity
of
Life
,
and
after
died
in
the
year
of
Christ
432.
Mark
here
,
that
Princes
Children
became
Priests
in
those
days
,
and
went
to
Rome
to
learn
Divinity
,
and
that
this
Man
having
done
so
,
and
brought
back
into
Britanny
the
Christian
Doctrin
of
Rome
,
wrought
Miracles
thereby
.
Ergo
he
was
no
Protestant
,
so
that
here
Bale
testifieth
against
himself
.
St.
Patricius
.
St.
Palladius
.
14.
There
followeth
of
Patricius
in
John
Fox
;
but
indeed
he
should
have
put
Palladius
before
Patricius
.
For
so
doth
Bale
,
and
he
hath
Reason
;
for
that
he
was
a
famous
Teacher
in
Britanny
,
and
sent
from
Rome
by
Pope
Caelestinus
before
Patricius
,
as
Bale
doth
note
,
saying
first
of
Palladius
:
Hic
à
Caelestino
Romanorum
Pontifice
Antistes
mittebatur
&c.
This
Man
was
sent
Bishop
from
Caelestinus
Pope
of
Rome
,
Bal.
ibid.
fol.
23.
Marian.
Scotus
.
in
Chron.
eodem
.
Anno
430.
to
drive
out
of
Britanny
the
Pelagian
Heresie
,
which
at
that
time
had
infected
the
greater
part
thereof
,
and
to
reduce
the
Scots
to
true
Piety
,
&c.
He
flourished
about
the
year
of
Christ
431.
&c.
Prosper
in
Chron.
ann.
432.
&
434.
Bed.
l.
4.
hist.
cap.
30.
So
saith
he
.
And
the
same
is
confirmed
by
that
which
Prosper
(
a
far
better
Author
than
Bale
)
writeth
in
his
Chronicle
,
where
he
saith
that
Palladius
was
sent
by
Caelestinus
Pope
in
the
year
432
into
Britanny
;
but
especially
to
the
Scots
,
as
testifieth
also
St.
Bede
in
his
Story
.
So
as
in
this
time
also
the
Popes
of
Rome
had
Supreme
Care
in
Spiritual
Affairs
both
among
the
Britans
and
Scots
,
seeing
he
appointed
them
Bishops
from
Rome
.
15.
And
this
is
confirmed
also
by
the
other
Example
of
Patricius
,
St.
Patricius
.
who
(
as
John
Bale
saith
)
was
sirnamed
Mangonius
,
and
was
born
in
Britanny
of
the
Family
of
Senators
,
and
thereby
called
Patricius
,
but
yet
of
kindred
by
his
Mother
to
St.
Martin
Bishop
of
Tours
,
study'd
Divinity
in
Rome
,
and
thence
sent
by
Caelestinus
the
Pope
to
preach
to
the
Irish-men
.
Bal.
descript.
Frit
.
Cent.
1.
fol.
25.
Istum
(
saith
he
)
ad
Scotos
&
Hibernos
post
Palladium
Graecum
misit
,
ut
eos
à
Pelagianorum
tueretur
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
?
Ibid.
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
,
Prosp.
cont.
lib.
Collat.
in
fine
.
Bed.
hist.
Ang.
l.
1.
c.
13.
&
in
l.
de
sex
aetat
.
Mar.
Scot.
l.
2.
sex
.
aetat
.
an.
432.
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
,
Bacchiarius
.
Joan.
cap.
in
catal
.
SS.
Brit.
Polid.
Virg.
1.
histor.
Harpesf
.
§.
6.
cap.
22.
Congellus
.
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
;
Bal.
fol.
29.
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
;
Kentegernus
.
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.
Bal.
fol.
32.
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
.
Jo.
Capg
.
in
catal
.
Sanct.
Brit.
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
.
St.
Asaph
receiv'd
his
Consecration
from
Rome
.
Bal.
ibid.
f.
34.
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
.
Bal.
ibid.
f.
135.
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
,
Bed.
l.
2
hist.
c.
2.
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
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
,
That
the
Religion
brought
in
by
St.
Augustin
was
Catholic
.
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
,
Greg.
in
epist
ad
Aug.
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
,
Bed.
l.
1.
hist.
c.
18
,
19
,
&c.
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
,
Either
no
true
Church
or
Religion
was
in
St.
Gregory's
time
,
or
else
it
was
the
Roman
.
(
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
.
The
continuation
of
Religion
from
St.
August
.
downward
.
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
,
Bed.
hist.
Ang.
l.
1.
c.
22.
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
.
St.
Aug.
&
his
Company
landed
in
the
Isle
of
Thanet
.
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
,
The
1
Kingdom
of
Kent
converted
to
Christian
Faith
,
anno
Dom.
600.
Bed.
l.
1.
hist.
Malm.
l.
2.
hist.
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
.
2
Kingdom
of
East-Saxons
converted
604.
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
Lib.
2.
cap.
5.
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.
3
Kingdom
of
the
East-Angles
converted
an
.
Dom.
609.
Malm.
l.
1.
hist.
c.
6.
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
Christian
Religion
under
King
Sigebert
,
about
the
year
of
Christ
609
,
and
that
by
the
preaching
principally
of
their
first
Bishop
Felix
,
born
in
Burgundy
in
France
,
being
ordain'd
Bishop
of
a
City
there
;
called
Dunwich
at
that
time
,
which
now
is
more
than
half
consumed
with
the
Sea
.
The
4
Kingdom
of
Northumbers
converted
an.
626.
7.
The
fourth
Kingdom
was
of
the
Northumbers
,
which
contained
many
Shires
towards
the
North
;
to
wit
,
Lancashire
,
Yorkshire
,
Cumberland
,
Westmorland
,
Northumberland
,
Durham
,
and
some
part
of
Scotland
.
The
first
Monarch
of
this
Kingdom
is
accounted
Ida
;
and
it
received
the
Faith
of
Christian
Religion
under
their
13th
King
,
Edwyn
,
in
the
year
of
Christ
626
,
by
the
Preaching
of
St.
Paulinus
,
sent
thither
to
preach
by
Justus
,
the
fourth
Archbishop
of
Canterbury
;
by
whom
the
said
Paulinus
was
translated
from
the
See
of
Rochester
to
be
Archbishop
of
York
.
8.
The
fifth
Kingdom
was
of
the
West-Saxons
,
5
Kingdom
of
West-Saxons
,
converted
635.
which
contained
the
Countreys
of
Cornwall
,
Devonshire
,
Dorsetshire
,
Somersetshire
,
Wiltshire
,
Barkshire
,
and
Hampshire
.
The
first
Founder
thereof
was
Cerdick
,
about
the
year
of
Christ
509
;
and
under
Kenegilsus
their
fifth
King
they
received
the
Christian
Faith
,
by
the
preaching
of
St.
Berinus
their
first
Bishop
of
Dorchester
,
in
the
year
of
Christ
635.
9.
The
sixth
Kingdom
was
of
the
Mercians
,
or
Middle-Countrey
,
6
Kingdom
of
Mercians
,
converted
635.
being
in
that
time
the
greatest
of
all
the
rest
,
and
containing
some
fifteen
or
sixteen
Shires
,
as
Glocester
,
Hereford
,
Chester
,
Stafford
,
Worcester
,
Shrewsbury
,
Oxford
,
Warwick
,
Darby
,
Leicester
,
Buckingham
,
Northampton
,
Nottingham
,
Huntington
,
and
Rutland
.
The
first
Founder
of
this
Monarchy
is
said
to
be
one
Creda
,
about
the
year
of
Christ
586
;
and
the
Conversion
thereof
to
Christian
Faith
was
about
the
year
of
Christ
635
,
under
Prince
Peda
,
Son
and
Heir
unto
the
notable
persecuting
Pagan
Peda.
Their
first
Apostle
was
B.
Finan
,
who
baptized
King
Peda
against
his
Father's
will
in
the
Kingdom
of
the
Northumbers
,
at
a
Town
by
Berwick
called
Ad
murum
,
and
this
by
the
instance
of
the
good
Christian
King
Oswyn
,
King
of
Northumberland
,
who
gave
King
Peda
his
Daughter
in
Marriage
on
this
condition
,
That
he
would
become
a
Christian
.
10.
The
seventh
Kingdom
was
of
the
South-Saxons
,
7
Kingdom
of
the
South-Saxons
,
converted
anno
662.
containing
the
Shires
of
Sussex
and
Surrey
;
and
began
about
the
year
of
Christ
478
,
by
one
Aelus
a
Saxon
,
and
was
converted
to
Christianity
under
King
Ethelwold
,
(
or
Ethelwach
,
as
St.
Bede
nameth
him
,
about
the
year
of
Christ
662
,
by
the
preaching
especially
of
St.
Wilfrid
their
first
Bishop
,
who
erected
a
Monastery
for
the
Episcopal
See
in
a
place
called
Seolyce
or
Selcey
.
11.
Well
then
,
thus
we
see
that
within
the
space
of
forty
years
,
more
or
less
,
six
Kingdoms
of
England
received
the
Gospel
,
and
the
seventh
not
long
after
,
under
their
first
Preachers
and
Apostles
before
mentioned
.
And
what
great
variety
of
Miracles
God
did
work
by
these
his
Servants
,
and
their
Helpers
and
Assistants
in
this
Work
of
the
Conversion
of
our
Countrey
,
is
evident
by
all
Stories
of
that
time
and
after
;
and
no
man
but
an
Infidel
or
Miscreant
,
can
with
any
probable
reason
call
them
in
doubt
.
12.
And
it
seemeth
that
the
promise
of
our
Savior
made
to
his
Apostles
at
his
last
farewell
,
in
St.
Mark
's
Gospel
,
Marc.
16.
for
Miracles
to
be
wrought
in
the
Conversion
of
Nations
,
(
especially
of
Gentiles
,
Greg.
hom.
29.
de
festo
Ascens
.
Domini
.
Marc.
16.
as
St.
Gregory
observeth
)
was
as
abundantly
fulfilled
in
the
first
Conversion
of
our
English
Nation
,
as
of
any
other
probably
in
the
World.
The
Signs
and
Miracles
(
saith
Christ
)
which
shall
follow
them
that
shall
believe
in
me
,
or
receive
my
Faith
(
especially
in
the
beginning
)
are
these
:
That
they
shall
cast
out
Devils
in
my
Name
;
they
shall
speak
with
new
Tongues
;
they
shall
remove
Serpents
,
and
if
they
should
drink
Poyson
it
shall
not
hurt
them
;
they
shall
lay
their
hands
upon
sick
men
,
and
therewith
heal
them
,
&c.
13.
All
these
things
promised
Christ
our
Savior
,
and
performed
them
most
abundantly
in
the
first
Conversion
of
Nations
,
while
the
said
Miracles
were
necessary
to
plant
and
confirm
the
Faith.
Why
Miracles
ceased
afterward
.
But
when
(
as
St.
Gregory
in
the
place
before
alledged
saith
)
the
young
Plants
had
no
more
need
of
such
daily
watering
by
Miracles
,
then
ceased
they
.
Tho'
in
our
Countrey
and
Primitive
Church
they
endured
no
small
time
,
as
were
easie
to
shew
,
if
I
would
stand
in
this
place
to
run
over
the
Ecclesiastical
Stories
of
the
least
part
of
the
aforesaid
seven
Kingdoms
;
whereof
yet
many
things
will
be
spoken
of
afterward
.
14.
For
only
in
the
Kingdom
of
Kent
,
for
the
first
hundred
years
after
the
Conversion
of
King
Ethelbert
,
there
possessed
the
See
of
Canterbury
from
St.
Augustin
unto
Bertualdus
,
(
who
died
in
the
year
of
Christ
730
,
and
with
whom
St.
Bede
endeth
)
eight
Arch-bishops
,
The
Primitive
Church
of
Kent
.
all
most
Godly
,
and
Holy
Men
,
to
wit
;
Augustin
,
Laurence
,
Melitus
,
Justus
,
Honorius
,
Deusdedit
,
Theodorus
and
Bertualdus
.
Which
Bishops
were
held
for
great
Saints
in
our
Primitive
Church
,
as
appeareth
by
the
writing
both
of
St.
Bede
,
that
lived
also
himself
in
that
Age
,
and
by
William
of
Malmesbury
,
that
lived
some
Ages
after
.
Who
yet
alledgeth
a
more
Ancient
Author
than
himself
,
Malms
.
l.
1.
de
gestis
Pont.
Ang.
pa.
112.
called
Gosselinus
,
that
wrote
the
Lives
and
Miracles
of
all
those
Eight
Arch-bishops
of
Canterbury
,
and
of
some
other
Saints
of
our
Country
.
Horum
(
saith
he
)
&
non
minus
sancti
Letardi
,
&c.
Of
these
Arch-bishops
as
also
of
St.
Letard
,
that
in
Ancient
time
came
in
with
Q.
Berta
,
the
Author
before
mentioned
Gosselinus
hath
written
their
marvelous
and
admirable
vertues
,
out
of
Bede
and
others
.
Adding
also
many
things
,
which
he
saw
himself
with
his
own
Eyes
,
shewing
the
great
Miracles
and
Signs
,
which
they
did
,
&c.
He
doth
recount
also
the
Rank
of
Kings
,
with
their
Kindred
,
that
lay
Buried
in
his
days
in
the
Church
of
St.
Augustin
at
Canterbury
.
Which
he
doth
worthily
call
the
lights
of
England
,
and
the
Senators
of
the
English
Heavenly
Court
of
Parliament
.
And
to
this
Quire
of
Saints
and
Crown
or
Diadem
of
our
Eternal
King
Christ
,
he
addeth
other
pretious
Stones
also
of
Inestimable
Glory
,
to
wit
St.
Adrian
the
Abbot
,
and
St.
Mildred
the
Virgin
,
as
Conspicuous
in
Glory
of
Miracles
as
the
rest
,
&c.
15.
Thus
writeth
Malmesbury
of
these
servants
of
God
of
the
Church
of
Canterbury
,
for
the
first
hundred
years
after
Christ's
Faith
received
:
but
he
that
would
recount
the
like
of
all
the
other
six
Kingdoms
and
English
Churches
,
should
have
great
store
of
matter
.
Especially
,
if
he
would
enter
into
the
particular
Lives
and
Actions
of
such
eminent
Holy
Men
,
as
that
Age
by
the
force
and
virtue
of
that
Primitive
Christian
Religion
brought
forth
.
And
then
,
if
with
all
this
he
remember
in
like
manner
that
most
certain
principle
before
mentioned
;
that
God
would
never
have
concurred
with
such
abundance
of
Piety
,
Holiness
,
An
infalliable
principle
.
and
Miracles
to
the
setting
up
of
a
false
Religion
;
he
will
easily
see
,
how
plain
a
demonstration
this
is
for
the
truth
of
that
Religion
,
which
was
thus
planted
amongst
us
,
by
St.
Augustin
,
and
Maligned
by
these
Sectaries
of
our
time
.
Catholic
Religion
planted
in
England
with
great
power
of
Miracles
.
Marc.
ultimo
.
16.
Well
then
,
in
this
manner
was
Religion
first
planted
among
us
,
according
to
that
which
St.
Mark
the
Evangelist
saith
of
the
first
Preachers
and
Preachings
among
other
Nations
and
Gentiles
in
his
time
:
To
wit
,
Domino
cooperante
&
sermonem
confirmante
sequentibus
signis
,
Christ
working
with
them
,
and
confirming
their
Preaching
with
Signs
and
Miracles
.
And
this
Faith
being
once
planted
,
did
take
such
deep
Root
by
the
said
watering
of
Christ
the
Author
thereof
,
as
it
continued
and
held
out
from
time
to
time
,
through
all
difficulties
and
differences
both
of
times
,
Men
,
and
State
,
and
by
Peril
,
Divisions
,
Enmities
,
and
cruel
Wars
,
that
fell
out
every
day
between
those
Seven
Kingdoms
,
until
they
were
united
all
under
one
Monarchy
some
200
years
after
;
to
wit
,
under
King
Egbert
,
King
of
the
West-Saxons
.
And
from
him
again
the
same
indured
other
200
years
unto
King
Edward
the
Confessor
before
the
Conquest
.
17.
And
that
which
is
worthy
also
the
noteing
in
this
case
,
is
,
that
during
the
time
of
all
this
Enmity
,
Emulation
,
Suspicions
,
Jealousie
of
Kingdoms
and
States
,
and
Bloody
Battels
between
these
Kingdoms
for
the
space
of
the
foresaid
200
years
,
from
their
Conversion
to
Christianity
until
they
came
to
be
a
Monarchy
:
One
Catholic
Religion
under
States
that
were
enemies
.
They
all
lived
under
one
Arch-bishop
and
Primate
of
Canterbury
,
holding
their
due
subordination
and
good
correspondence
with
him
,
and
by
him
with
the
See
of
Rome
,
and
other
Catholic
Countries
for
matters
of
Faith
and
Ecclesiastical
Affairs
,
no
otherwise
than
if
they
had
been
all
Friends
,
yea
Subjects
and
Provinces
of
one
and
the
self
same
Kingdom
,
and
this
is
the
vertue
and
force
of
Catholic
Union
.
Whereas
amongst
Sectaries
,
every
little
difference
of
Temporal
States
,
(
yea
of
Towns
,
Cities
,
and
Governments
)
doth
presently
cause
a
diversity
also
in
Faith
and
Religion
.
Diversity
of
States
worketh
diversity
of
Religion
amongst
Sectaries
.
As
we
see
at
this
day
,
that
Saxony
(
for
example
)
where
the
name
of
the
Protestants
first
began
,
being
under
a
different
Prince
hath
a
great
difference
also
in
Religion
from
other
parts
of
Germany
,
that
call
themselves
Protestants
,
and
the
Kingdoms
of
Denmark
and
Swedeland
,
tho'
they
profess
all
Lutheranism
,
yet
is
the
manner
so
different
in
these
different
States
,
as
not
only
the
one
will
not
depend
of
the
other
in
any
sort
of
subordination
or
Ecclesiastical
Jurisdiction
(
as
in
England
we
see
they
did
)
but
neither
do
they
agree
in
any
one
Form
of
Religion
,
or
substance
of
belief
in
all
points
,
no
nor
in
one
state
it self
,
where
all
profess
themselves
to
be
Lutherans
,
as
in
Saxony
,
where
the
higher
Saxons
allow
only
rigid
or
streight
Lutherans
:
But
the
lower
Saxony
alloweth
only
the
softer
sort
,
and
expelleth
the
rigid
or
severe
Lutherans
;
as
the
other
do
them
,
where
they
get
Dominion
.
18.
Geneva
and
Berne
are
both
Cities
and
States
of
the
Switzers
,
and
both
of
them
profess
Protestancy
,
tho'
not
according
to
Luthers
Doctrin
.
But
yet
the
Temporal
State
of
the
said
two
Towns
being
different
,
the
Magistrates
have
appointed
a
different
and
distinct
Form.
Which
in
England
also
we
see
by
experience
,
how
much
they
differ
from
those
of
Scotland
,
Holland
,
and
France
,
who
profess
themselves
Protestants
of
the
same
Calvinist
School
:
But
every
Nation
and
Church
after
his
own
fashion
.
And
finally
what
differences
have
risen
in
England
it self
,
during
her
Majesties
only
Government
,
betwixt
Puritans
,
Brownists
,
Family
of
Love
and
State
Protestants
(
as
[
](A56472-e61310-b)*
*
In
his
humble
motives
an
.
Domini
1601.
Thomas
Diggs
calleth
them
)
no
Man
can
be
ignorant
.
But
to
what
differences
and
divisions
they
would
grow
in
two
or
three
hundred
years
(
if
Sects
could
last
so
long
,
and
that
the
States
which
profess
them
were
Enemies
in
Temporal
Affairs
as
it
was
in
England
)
is
easie
to
guess
.
But
the
reason
hereof
is
manifest
,
to
wit
,
Why
Sectaries
do
change
so
often
their
Religion
under
different
States
.
that
for
so
much
as
Sectaries
making
their
own
judgments
and
inventions
the
Rule
of
their
Belief
and
Religion
,
and
their
Temporal
Princes
their
absolute
Guiders
and
immediate
Heads
in
Ecclesiastical
matters
:
it
must
needs
follow
,
that
as
these
Princes
or
States
do
change
or
alter
for
any
respect
whatsoever
(
as
they
do
for
many
)
Religion
also
must
needs
alter
and
change
for
contentment
or
interest
of
the
said
States
or
Princes
.
19.
But
to
return
to
our
Deduction
and
Continuation
of
Catholic
Religion
among
the
English
Saxons
after
they
came
to
be
a
Monarchy
,
(
to
wit
,
Affliction
by
the
Danes
from
the
year
800
downward
.
from
the
year
of
Christ
800
)
it
is
first
to
be
noted
that
assoon
as
God
had
delivered
them
from
one
affliction
(
which
was
the
continual
Civil
Wars
of
one
Kingdom
with
an
other
)
he
sent
them
a
second
Calamity
,
far
greater
perhaps
than
the
first
,
induring
for
other
200
years
,
which
was
the
continual
incursions
and
devastations
of
the
Danes
.
Who
pursued
them
not
only
for
Temporal
respects
,
to
get
their
Country
from
them
,
but
also
for
Religion
it self
(
the
said
Danes
being
then
Pagans
;
)
as
appeareth
by
the
cruel
Murders
and
Martyrdoms
as
well
of
St.
Edmund
King
of
the
East-angles
,
S.
Edmund
and
S.
Elphegus
Martyred
by
Danes
.
Martyred
by
them
about
the
year
of
Christ
885
,
as
of
Holy
Elphegus
Arch-bishop
of
Canterbury
,
some
Ages
after
,
about
the
year
1011
and
of
divers
others
overlong
hear
to
recount
.
And
yet
notwithstanding
,
when
the
said
Danes
,
Osbertus
in
vita
S.
Elph.
apud
Sur.
21.
April
Malm.
lib.
1.
Pontif.
Angl.
pa.
116.
Matth.
West
.
monast.
an
.
Dom.
1011.
&
1012.
with
their
King
Canutus
Son
of
Swanus
,
came
once
by
Gods
Holy
grace
to
be
Christians
(
which
was
soon
after
the
foresaid
Martydom
of
the
Holy
Arch-bishop
Elphegus
)
they
submitted
themselves
with
Humility
and
fervor
of
Spirit
to
that
very
same
Christian
Faith
of
their
Enemies
the
English-men
,
which
they
had
persecuted
in
them
before
,
taking
them
also
for
their
instructors
.
Which
is
a
token
,
that
there
was
no
other
Christian
Faith
known
in
the
World
at
that
day
for
them
to
embrace
,
but
only
that
which
the
English
professed
,
to
the
embracing
whereof
,
there
is
no
doubt
,
but
the
Miracles
wrought
continually
in
confirmation
of
the
truth
of
that
Faith
(
as
well
at
the
Tombs
of
the
foresaid
Martyrs
St.
Edmund
and
Elphegus
slain
by
the
Danes
themselves
,
as
other
ways
also
)
did
greatly
move
and
animate
them
.
20.
But
whatsoever
the
chief
motives
were
to
move
this
Nation
to
embrace
Christian
Religion
,
this
is
certain
,
that
soon
after
this
time
of
St.
Elphegus
his
Death
,
God
delivered
the
whole
Kingdom
of
England
into
the
Danes
hands
under
the
foresaid
King
Canutus
,
The
good
Acts
of
King
Canutus
after
his
Conversion
.
about
the
year
of
Christ
1020.
And
he
Reigned
and
held
the
same
peaceably
for
almost
twenty
years
.
In
which
time
he
being
now
Christian
did
many
notable
Acts
of
a
good
Religious
King
;
Went
to
Rome
for
Devotion
to
visit
the
Holy
Sepulchres
of
St.
Peter
and
St.
Paul
,
gave
great
Alms
there
and
else
where
,
made
just
Laws
in
England
,
loved
and
favored
exceedingly
the
English
Nation
,
used
them
with
all
confidence
both
at
home
,
and
abroad
,
Married
King
Emma
Mother
to
King
Edward
the
Confessor
,
thereby
to
unite
himself
the
more
to
the
Nation
.
And
finally
became
of
a
Persecutor
and
Conqueror
,
one
of
the
best
Kings
,
that
England
perhaps
had
in
many
Ages
to
Govern
her
.
21.
William
of
Malmesbury
living
(
as
it
hath
been
said
)
some
500
years
agone
under
King
Henry
the
first
,
Son
to
William
the
Conqueror
,
writeth
many
most
excellent
Religious
Acts
of
this
King
Canutus
,
saying
amongst
other
things
thus
:
Malmes.
de
gist
.
Regum
Angl.
l.
2.
c.
11.
Monasteria
per
Angliam
,
&c.
He
did
repair
all
the
Monasteries
in
England
,
that
were
overthrown
or
defaced
by
the
Wars
of
his
Father
Swanus
or
himself
.
He
did
Build
Churches
in
all
the
places
,
where
he
had
fought
any
Battels
.
And
appointed
Priests
for
the
said
Churches
,
who
should
Pray
continually
to
the
Worlds
end
for
the
Souls
of
them
that
had
been
slain
in
those
places
.
He
was
present
at
the
Consecration
of
a
goodly
Church
in
a
place
called
Aschendum
(
where
he
had
his
chiefest
victory
)
causing
both
the
Nobles
of
the
English
and
Danish
Nation
,
to
offer
with
him
Rich
gifts
to
the
said
Church
,
&c.
The
building
the
Abby
of
Edmundbury
,
and
rich
endowment
thereof
by
King
Canutus
.
22.
Over
the
Body
of
Blessed
St.
Edmund
,
which
the
Ancient
Danes
had
slain
,
he
Builded
a
Church
worthy
the
greatness
of
his
Kingly
Heart
,
appointing
there
both
an
Abbot
and
Monks
,
and
giving
them
many
Possessions
.
In
so
much
as
by
the
greatness
of
his
gifts
,
that
Monastery
at
this
day
is
above
all
the
rest
in
England
.
He
took
up
with
his
own
hands
the
Body
of
St.
Elphegus
Arch-bishop
of
Canterbury
(
slain
not
long
before
by
his
Danes
)
and
caused
the
same
to
be
be
carried
unto
Canterbury
:
Reverencing
the
same
with
worthy
honor
.
He
gave
such
great
Gifts
and
rare
Jewels
to
the
Church
of
Winchester
,
that
the
shining
of
pretious
Stones
,
did
dazle
the
Eyes
of
such
as
did
behold
them
,
&c.
In
the
Fifteenth
year
of
his
Kingdom
he
went
to
Rome
by
Land
,
and
having
stayed
some
days
there
,
and
redeeming
his
sins
by
Alms
in
those
Churches
,
he
returned
by
Sea
to
England
,
&c.
23.
Thus
and
much
more
doth
William
of
Malmesbury
write
of
this
notable
King
Canatus
a
terrible
and
fierce
Warrior
before
his
Conversion
,
and
much
given
to
Blood
and
Impiety
,
whereby
may
easily
be
seen
,
what
force
Catholic
Religion
is
of
,
to
make
change
in
a
Mans
manners
,
where
it
truly
entreth
.
Let
Protestants
shew
us
some
such
examples
of
Princes
Converted
to
their
Religion
.
But
to
go
forward
in
Malmesbury
:
he
setteth
down
after
all
this
a
large
Epistle
of
King
Canutus
,
which
he
wrote
from
Rome
,
or
in
the
way
homeward
,
unto
the
two
Arch-bishops
,
Egetnothus
and
Alfricus
,
the
first
of
Canterbury
,
the
other
of
York
,
and
by
them
to
the
whole
Realm
,
giving
them
account
of
his
Journy
to
Rome
.
Where
amongst
other
things
he
writeth
thus
:
King
Canutus
his
Letter
from
Rome
.
Malm.
ibid.
fol.
14.
Canutus
Rex
totius
Angliae
,
&
Denmarkiae
,
&
Norvegiae
,
&
partis
Suecorum
,
&c.
notifico
vobis
,
me
noviter
ivisse
Romam
,
oratum
pro
Redemptione
peccaminum
meorum
,
&c.
I
Canutus
King
of
all
England
,
Denmark
and
Norway
,
and
part
of
Swecia
,
&c.
do
give
you
to
understand
that
of
late
I
went
to
Rome
,
to
pray
for
the
Redemption
of
my
sins
,
and
for
the
health
of
my
Kingdoms
and
people
:
having
made
a
vow
of
this
Journy
long
ago
,
but
could
never
perform
it
until
now
,
by
reason
I
was
hindred
by
the
Affairs
of
my
Kingdoms
.
And
now
I
do
yield
most
hearty
thanks
to
Almighty
God
,
that
he
hath
granted
me
this
Grace
to
come
and
visit
in
my
Life
time
the
Blessed
Apostles
St.
Peter
and
St.
Paul
and
all
the
Sanctuary
that
is
within
and
without
this
City
:
and
according
to
my
desire
to
honor
and
worship
the
same
in
my
own
person
,
&c.
24.
Thus
he
wrote
.
And
moreover
adjoyned
many
other
pious
Ordinances
in
the
same
Epistle
to
be
observed
in
England
,
for
Restitutions
to
be
made
,
Alms
to
be
given
,
and
other
good
deeds
to
be
done
,
exhorting
all
to
perform
them
willingly
,
and
threatning
them
that
should
do
the
contrary
.
And
William
of
Malmesbury
saith
,
How
King
Canutus
performed
his
good
desires
when
he
returned
from
Rome
.
Ibid.
fol.
42.
that
returning
after
to
England
he
caused
the
same
to
be
strictly
observed
.
And
gave
many
new
priviledges
to
Churches
.
And
one
among
other
to
the
Church
of
Canterbury
,
which
Malmesbury
setteth
down
at
length
,
and
in
the
end
hath
these
words
;
Si
quis
verò
,
&c.
If
any
Man
shall
perform
this
my
Ordination
with
a
prompt
will
,
Almighty
God
by
the
Intercession
of
the
most
Blessed
Virgin
Mary
and
all
his
Saints
,
increase
his
portion
in
the
Land
of
the
living
.
And
this
Donation
of
Priviledge
is
written
and
Promulgated
in
the
Presence
of
me
King
Canutus
,
in
the
Wooden
Church
,
in
the
year
of
Christ
1032.
23.
Thus
far
writeth
William
of
Malmesbury
of
this
Kings
Pious
disposition
after
his
coming
from
Rome
.
Stow
in
Chron.
pag.
116.
And
John
Stow
addeth
out
of
Henry
of
Huntington
,
as
followeth
.
After
this
time
,
Canutus
never
bare
Crown
upon
his
Head
,
but
he
set
the
same
upon
the
Head
of
the
Crucifix
at
Winchester
,
&c.
And
thus
much
of
his
Piety
and
other
Fruits
of
true
Christian
Faith
,
which
he
had
received
.
And
it
is
no
small
Argument
of
the
Divine
Power
thereof
,
that
it
could
so
mollifie
and
change
so
fierce
a
Warriour
and
cruel
a
Persecutor
as
this
King
was
before
his
Conversion
.
26.
So
as
now
we
have
brought
down
the
continuance
and
succession
of
one
,
and
the
self
same
Christian
Religion
in
England
from
St.
Augustin
and
King
Ethelbert
,
unto
King
Canutus
,
for
the
space
of
400
years
.
And
that
this
was
no
particular
Religion
of
England
alone
,
but
the
Common
General
Faith
not
only
of
Rome
,
but
of
all
Christendom
besides
,
at
that
day
,
and
consequently
the
only
Catholic
Religion
of
those
Ages
,
appeareth
in
like
manner
by
other
words
of
the
Kings
former
Letter
Recorded
by
Malmesbury
,
where
he
saith
.
Sit
autem
vobis
notum
,
&c.
Be
it
known
unto
you
,
that
in
this
last
solemnity
of
Easter
,
there
was
a
great
Assembly
of
Nobility
here
in
Rome
,
Ibidem
apud
Malm.
fol.
41.
together
with
Pope
John
and
the
Emperor
Conrade
(
to
wit
,
King
Canutus
was
Catholic
.
all
the
greatest
Princes
from
the
Hill
Garganus
unto
this
other
next
the
Sea
)
all
which
did
receive
me
most
honorably
,
and
did
present
me
with
Magnificent
Gifts
,
&c.
Thus
wrote
the
King
:
Whereby
we
may
easily
perceive
,
that
King
Canutus
was
held
in
all
Points
for
a
perfect
Catholic
Prince
,
seeing
that
both
Pope
John
the
20th
.
and
the
Emperor
Conrade
the
2d
.
did
esteem
and
honor
him
so
highly
.
27.
After
Canutus
succeeded
in
the
Kingdom
of
England
his
two
Sons
Harold
and
Hardicanutus
,
for
two
or
three
years
.
1043.
And
then
King
Edward
the
Confessor
,
for
Twenty-three
years
together
.
After
whose
Death
the
second
Harold
Son
of
Earl
Goodwin
holding
the
Kingdom
by
violence
,
against
both
English
and
Danes
,
scarce
one
year
,
William
Duke
of
Normandy
came
in
,
as
all
Men
know
,
and
Conquered
the
Land
towards
the
end
of
the
year
1066.
and
held
the
same
all
days
of
his
Life
,
and
so
hath
his
posterity
after
him
by
Male
or
Female
unto
our
time
,
The
Succession
of
Catholic
Religion
since
the
conquest
.
and
have
continued
the
same
Religion
,
which
he
found
or
brought
into
England
(
for
all
was
one
)
for
the
space
of
500
years
unto
King
Henry
the
Eighth's
time
,
which
may
be
proved
beside
other
ways
,
by
the
Succession
of
our
Arch-bishops
of
Canterbury
.
Stigand
an
English
Man
,
being
the
Twenty-third
from
St.
Augustin
,
holding
the
same
,
when
William
the
Conqueror
got
the
Crown
,
to
whom
succeeded
Lanfranc
,
and
to
him
Anselmus
,
and
so
successively
one
after
another
:
none
of
them
ever
being
noted
to
be
contrary
to
his
Predecessor
in
Religion
,
until
Thomas
Cranmer
in
King
Henry
the
Eighth's
time
.
Who
applyed
himself
to
the
Religion
,
which
the
State
and
Prince
liked
best
to
allow
of
in
that
time
.
And
after
the
Kings
Death
,
agreed
to
break
his
last
Will
and
Testament
,
in
changing
that
Religion
into
Zuinglianism
,
Thomas
Cranmer
Arch-bishop
of
Canterbury
.
most
detested
by
his
Majesty
.
And
after
again
Conspired
to
put
down
and
destroy
all
the
Kings
Children
,
and
to
set
up
the
Duke
of
Suffolks
Daughter
.
And
finally
,
was
put
to
Death
both
for
Heresie
and
Treason
in
Queen
Maries
time
,
as
after
more
particularly
shall
be
shewed
.
And
this
was
the
first
change
of
Religion
in
any
Arch-bishop
of
Canterbury
,
from
the
beginning
unto
his
days
.
The
conclusion
of
this
deduction
.
28.
So
as
from
King
Ethelbert
,
the
first
Christned
English
King
,
unto
King
Henry
the
Eighth
being
the
Eighteenth
from
William
the
Conqueror
,
and
more
than
Eighty
from
the
said
Ethelbert
,
one
and
the
self
same
Faith
endured
in
England
,
and
the
self
same
Church
florished
,
under
so
many
different
both
Kings
and
Nations
,
as
before
hath
been
shewed
.
And
the
like
we
have
declared
to
have
been
for
the
first
600
years
under
the
Britans
,
to
wit
,
that
they
never
were
known
to
have
changed
their
Religion
.
Which
being
so
,
the
deduction
and
demonstration
is
so
clear
,
as
any
reasonable
Man
can
either
make
or
require
for
proof
,
that
one
and
the
self
same
Religion
endured
from
the
beginning
to
the
ending
among
them
.
29.
Unto
which
kind
of
proof
the
Ancient
Holy
Father
and
Martyr
St.
Irenaeus
,
giveth
great
Authority
by
a
like
Argument
.
For
that
having
made
the
like
Enumeration
of
the
Bishops
of
Rome
,
(
as
we
do
now
of
our
Arch-bishops
of
Canterbury
)
against
the
Heretics
of
his
days
,
and
that
from
St.
Peter
downward
to
Pope
Eleutherius
,
that
lived
with
him
,
he
inferreth
this
conclusion
:
Est
plenissima
haec
ostensio
,
Iren.
l.
3.
adversus
haeres
.
cap.
3.
unam
&
eandem
vivificatricem
fidem
esse
,
quae
in
Ecclesiis
ab
Apostolis
&
conservata
&
tradita
in
unitate
,
&c.
This
is
a
most
full
proof
,
that
one
and
the
self
same
lively
Faith
,
hath
been
conserved
in
the
Church
from
the
Apostles
days
unto
our
time
,
delivered
from
one
to
another
in
unity
,
&c.
And
if
that
were
a
most
full
proof
and
demonstration
in
St.
Irenaeus
judgment
against
the
Heretics
of
his
time
;
The
same
is
now
much
more
to
us
,
having
seen
the
Succession
of
so
many
Ages
since
,
and
noted
the
manner
of
like
proof
and
Argument
in
all
other
Fathers
after
him
.
As
namely
of
St.
Augustin
,
Aug.
in
psal.
contra
partem
Donati
.
Aug.
ep.
165.
Numerate
sacerdotes
velab
ipsa
Petri
Sede
,
&
in
ordine
illo
Patrum
,
quis
cui
successit
videte
.
Number
the
Priests
that
have
succeeded
the
one
to
the
other
even
from
the
Seat
of
Peter
himself
.
And
then
further
.
In
hoc
ordine
Successionis
nullus
Donatista
Episcopus
invenitur
.
No
one
Donatist
Bishop
is
to
be
found
in
this
rank
of
Succession
.
And
yet
more
.
Aug.
ibid.
30.
Et
si
in
illum
ordinem
Episcoporum
quisquam
traditor
per
illa
tempora
subrepsisset
,
nihil
praejudicaret
Ecclesiae
.
And
if
any
Traytor
in
those
days
should
have
crept
into
that
order
and
rank
of
Roman
Bishops
(
for
of
them
he
speaketh
)
it
should
not
have
prejudicated
the
Church
of
God.
31.
Which
saying
of
St.
Austin
may
serve
us
,
not
only
to
Answer
whatsoever
Heretics
do
,
or
may
object
true
or
false
against
the
Lives
of
any
latter
Roman
Bishops
,
but
for
defence
also
of
the
Rank
and
Succession
of
our
Archbishops
of
Canterbury
,
notwithstanding
the
Apostasie
of
[
](A56472-e63400-b)*
*
Thomas
Cranmer
his
Apostasie
doth
not
prejudicate
the
See
of
Canterbury
.
Thomas
Cranmer
,
or
any
other
his
like
,
that
for
these
latter
years
may
have
crept
in
(
as
St.
Austin
saith
)
or
been
thrust
in
,
and
by
violence
occupied
that
See
and
Seat
unworthily
,
either
in
respect
of
his
life
,
or
Religion
,
or
both
;
seeing
that
the
former
Succession
as
well
of
Men
as
of
Doctrin
,
from
St.
Austin
to
Cranmer
,
is
manifest
and
evident
for
the
space
of
900
years
without
interruption
;
as
also
that
they
were
united
all
this
time
in
Faith
and
Doctrin
,
with
the
Universal
Church
of
Christendom
,
as
Members
and
Branches
of
their
Head
and
Body
;
and
that
the
first
breach
and
interruption
made
thereof
in
that
See
by
Cranmer
and
continued
after
him
by
some
,
of
his
followers
,
was
noted
presently
and
contradicted
,
yea
censured
and
condemned
also
by
Sentence
of
the
whole
Church
,
and
thereupon
rejected
and
abhorred
by
the
principal
of
his
own
people
,
both
Clergy
and
Laity
at
that
time
.
32.
And
the
same
contradiction
endureth
to
this
day
,
and
will
do
ever
,
in
those
that
conserve
their
Ancient
Faith
and
Religion
,
and
do
adhere
to
the
lawful
Succession
of
his
Predecessors
against
him
and
his
partners
,
until
it
please
Almighty
God
to
put
the
said
order
and
lawful
Succession
in
joynt
again
,
and
restore
that
chief
and
head
conduct
of
our
Country
to
his
former
integrity
,
whereby
the
Water
of
true
Catholic
Religion
was
wont
to
be
derived
to
the
people
of
our
Land
,
and
will
be
again
when
Gods
wrath
for
our
sins
shall
be
pacified
,
and
his
mercy
induce
him
to
permit
(
as
often
otherwise
he
hath
done
)
that
all
return
to
the
accustomed
Ancient
course
of
Catholic
Faith
,
and
Religion
again
,
seeing
in
very
deed
there
is
none
but
that
;
for
so
much
as
Sects
and
new
Religions
are
but
inventions
and
entertainments
of
time
,
whilst
God
punisheth
some
sins
in
his
Servants
,
and
after
all
returneth
where
it
was
before
.
33.
And
this
have
we
spoken
by
the
way
,
and
by
occasion
of
Cranmer
that
was
the
first
Arch-bishop
of
Canterbury
that
ever
brake
from
the
Roman
Faith
,
but
,
notwithstanding
his
Apostasie
,
Catholic
Religion
was
not
extinguished
in
England
by
that
,
but
remained
there
still
all
King
Henries
time
,
as
also
during
the
Reigns
of
his
three
Children
,
King
,
and
Queens
,
Edward
,
Mary
and
Elizabeth
unto
these
our
days
,
as
in
the
next
Chapter
following
more
largly
and
particularly
we
are
to
demonstrate
.
CHAP.
XII
.
How
Catholic
Religion
hath
continued
and
persevered
in
England
during
the
times
and
Reigns
of
King
Henry
the
Eighth
and
his
three
Children
,
King
Edward
,
Queen
Mary
,
and
Queen
Elizabeth
,
notwithstanding
all
the
troubles
,
changes
,
alterations
and
tribulations
that
have
fallen
out
,
and
that
the
same
Religion
is
like
to
continue
to
the
Worlds
end
,
if
our
sins
hinder
not
.
THE
deduction
which
we
have
hitherto
made
of
Catholic
Religion
from
our
first
Conversion
,
under
St.
Gregory
and
King
Ethelbert
of
Kent
,
Anno
Domini
600.
Anno
1509.
unto
the
Reign
of
King
Henry
the
Eighth
with
whom
concurred
in
the
See
of
Rome
,
Leo
the
Tenth
and
Clemens
the
Seventh
and
other
Popes
Successors
of
St.
Gregory
,
hath
been
for
the
most
part
in
time
of
Peace
and
without
any
public
discontinuance
at
all
,
but
now
are
we
to
prosecute
the
same
matter
from
the
alteration
made
by
King
Henry
downward
unto
our
days
,
Anno
Domini
1530.
and
therein
to
shew
,
that
albeit
in
the
external
Face
and
Form
of
Religion
,
there
have
been
divers
Mutations
,
as
Tempestuous
Winds
and
Storms
for
the
present
,
yet
hath
the
Catholic
Religion
held
firm
her
continuance
throughout
all
these
Tempests
,
yea
shewed
her self
more
clear
,
eminent
and
notorious
by
the
Confession
of
her
most
constant
Members
,
then
she
did
before
in
peace
,
which
is
the
proper
privilege
and
excellency
of
truth
,
1
Tim.
3.
The
Catholic
faith
groweth
by
persecution
and
affliction
,
and
heresie
is
overthrown
.
and
of
the
Catholic
Church
(
that
is
the
Pilar
of
Truth
)
above
all
Sects
and
Heresies
(
as
St.
Cyprian
,
St.
Austin
,
and
other
Fathers
do
note
)
to
come
out
of
Persecution
,
as
Gold
out
of
Fire
more
bright
,
illustrious
,
and
eminent
than
before
,
or
as
an
excellent
Ship
well
Tackled
and
skilfully
guided
,
breaketh
thorow
the
Waves
without
hurt
at
all
.
2.
And
this
hath
been
proved
now
by
the
experience
of
1600
years
,
wherein
this
Ship
of
the
Catholic
Church
hath
passed
thorow
no
fewer
storms
than
there
are
years
and
overcome
them
all
;
whereas
many
hundred
Sects
and
Sectaries
in
the
meane
space
have
been
broken
in
pieces
,
perished
and
consumed
,
either
by
division
among
themselves
,
or
with
a
little
externe
Persecution
or
Discipline
of
the
Church
,
whereof
I
shall
not
need
to
alledge
many
examples
,
for
that
the
World
is
full
of
them
,
and
all
Histories
do
testifie
,
and
our
former
deduction
hath
made
it
clear
,
and
one
Domestical
example
of
our
own
days
there
is
before
our
eyes
,
which
may
serve
for
all
the
rest
,
to
wit
,
that
some
severity
being
begun
by
our
State
against
two
opposite
Religions
in
England
,
the
Catholics
and
Puritans
,
(
tho'
much
more
rigorous
against
the
former
than
the
second
)
yet
hath
Catholic
Religion
increased
thereby
,
and
Puritanism
been
broken
and
in
a
manner
dissolved
.
The
Reason
of
which
different
success
we
shall
touch
afterwards
.
Now
to
the
purpose
we
have
in
hand
.
3.
For
the
first
Twenty
years
of
King
Henries
Reign
unto
the
year
of
Christ
1530
no
Man
can
deny
,
but
that
the
integrity
of
Catholic
Religion
,
Union
and
Communion
with
the
rest
of
Christendom
,
and
perfect
subordination
to
the
See
Apostolic
of
Rome
remained
in
England
whole
,
as
the
said
King
had
received
it
from
the
most
prudent
,
Religious
,
and
Victorious
Prince
his
Father
King
Henry
the
Seventh
,
and
he
again
from
his
renowned
Ancestors
,
whom
yet
King
Henry
the
Eighth
as
he
did
excel
in
knowledge
of
Learning
,
So
was
he
nothing
inferior
to
them
in
zeal
of
defending
the
purity
of
Catholic
Faith
,
as
may
appear
by
the
multitude
of
Sectaries
and
Heretics
as
well
Waldensians
,
King
Henry
zealous
in
Catholic
Religion
.
Arrians
,
Anabaptists
,
Lollards
and
Wickliffians
,
as
Lutherans
,
Zuinglians
,
Calvinists
,
and
the
like
,
burned
by
him
,
for
dissenting
from
the
universal
known
Church
and
Roman
Religion
in
the
first
said
Twenty
years
of
his
Reign
,
which
Fox
setteth
down
with
great
complaint
and
regret
,
and
we
shall
after
declare
more
at
large
in
the
Second
and
Third
parts
of
this
Treatise
.
4.
And
when
Luther
afterward
rose
up
,
in
the
Eighth
year
of
this
glorious
Kings
Reign
,
which
was
the
year
of
Christ
1517
King
Henry
caused
first
the
Famous
Learned
Bishop
John
Fisher
of
Rochester
to
confute
the
Mad
fellow
,
and
after
he
vouchsafed
to
do
the
same
himself
by
a
most
excellent
Book
,
King
Henries
Book
against
Luther
,
Dedicated
to
Leo
10.
An.
Dom.
1523.
which
I
have
Read
,
and
seen
subscribed
with
his
own
hand
,
with
the
Dedication
thereof
,
by
his
Ambassador
Dr.
Clark
(
after
Bishop
of
Bath
and
Wells
)
unto
Pope
Leo
the
Tenth
,
who
in
gratification
thereof
,
gave
his
Majesty
and
all
his
Posterity
,
the
most
Honorable
Style
and
Title
of
Defender
of
the
Faith.
The
beginning
of
the
Kings
breach
with
the
Pope
.
5.
And
thus
continued
King
Henry
and
the
Religion
under
him
in
England
,
until
the
foresaid
year
1530.
at
what
time
there
happened
a
most
fatal
and
unfortunate
contention
between
Clement
the
Seventh
the
Pope
and
him
,
about
his
Divorce
from
Queen
Katherine
.
He
began
first
to
shew
his
grief
and
displeasure
against
Cardinal
Wolsey
,
and
secondly
against
the
whole
Clergy
of
England
,
Condemning
the
one
and
the
other
in
the
Forfeiture
of
Premunire
,
who
in
their
submission
and
supplication
for
Pardon
,
either
of
fear
or
flattery
,
called
him
Supreme
Head
of
their
Church
of
England
.
Stow
An.
Dom.
1530.
6.
The
King
also
began
to
shew
openly
his
disgust
with
the
Pope
for
not
yielding
to
his
pretence
and
Petition
:
But
what
?
Was
the
Kings
Religion
changed
by
this
?
Or
did
he
alter
his
judgment
in
Faith
for
this
disaffection
towards
the
Pope
?
No
truly
,
as
well
appeareth
by
his
other
actions
;
For
he
frequented
the
Mass
no
less
than
before
,
he
burned
Heretics
more
than
ever
,
as
appeareth
by
Fox
his
accompt
,
and
so
you
shall
see
in
all
the
residue
of
his
Life
,
which
were
Sixteen
years
after
this
.
King
Henry
winked
for
a
time
at
some
heretics
.
And
albeit
at
this
time
being
much
troubled
with
this
breach
with
the
Pope
,
he
attended
less
to
repress
Heresie
for
some
years
,
than
he
had
done
before
,
yet
was
his
judgment
no
less
against
them
than
from
the
beginning
,
and
the
longer
he
lived
,
the
more
grew
his
aversion
from
them
,
as
may
easily
appear
to
him
,
that
will
but
look
over
the
years
that
ensued
after
this
disgust
and
breach
with
Pope
Clement
the
Seventh
.
For
albeit
in
the
next
year
after
,
to
wit
,
1531
he
proceeded
to
shew
his
aversion
from
that
Pope
,
yet
did
not
he
neglect
the
punishment
of
Lutherans
,
as
may
appear
by
the
burning
of
David
Foster
,
Valentine
Freese
,
Heretics
burned
An.
Dom.
1531.
John
Tenkesbury
the
old
Man
of
Buckingham
,
and
other
which
Fox
doth
complain
of
.
7.
In
the
year
1532.
The
King
proceeding
in
the
same
discontentment
with
the
Pope
,
did
certain
things
rather
to
terrifie
him
,
than
to
make
any
change
of
Religion
,
Thomas
Audley
.
as
making
Sir
Thomas
Audley
Chancellor
in
the
place
of
Sir
Thomas
More
,
which
Audley
was
suspected
,
to
favor
Lutheranism
:
In
using
also
familiarly
Thomas
Cromwell
a
Man
of
the
same
humor
or
worse
.
Thomas
Cromwell
.
To
which
end
also
he
going
over
into
France
,
conferred
with
Francis
the
French
King
,
and
persuaded
him
to
Summon
the
Pope
to
a
General
Council
,
but
he
would
not
,
whereupon
King
Henry
returning
into
England
,
not
only
spake
open
words
against
Pope
Clement
,
but
suffered
one
Dr.
Cutwyn
,
Dean
of
Hertfort
,
to
Preach
publickly
against
him
in
a
Sermon
before
the
King
himself
,
Fa.
Elstow
contradicteth
the
Preacher
in
defence
of
the
Pope
before
the
King.
in
the
Church
of
the
Franciscan
Friers
of
Greenwich
,
who
passed
so
far
in
that
vein
,
as
a
grave
Religious
Father
Named
Elstow
,
reprehended
him
publickly
out
of
the
Quire
or
Roodloft
,
for
which
he
was
sent
to
Prison
.
And
this
was
the
first
open
contradiction
,
that
King
Henry
had
within
his
Realm
about
this
Controversie
with
the
Pope
,
and
yet
doth
Fox
recount
unto
us
divers
of
his
Martyrs
most
opposite
to
the
Pope
,
that
were
burnt
by
the
Kings
Authority
this
year
,
as
namely
:
James
Baynam
,
Robert
Debnam
,
Nicolas
Marish
,
Robert
King
,
and
others
.
8.
There
followed
the
year
1533
wherein
his
Majesty
was
Married
to
Queen
Ann
Bullen
,
Anno
1533.
and
consequently
this
year
passed
most
in
Triumph
about
Coronation
of
the
said
Queen
,
as
also
the
Birth
and
Baptism
of
her
Majesty
that
now
is
:
So
as
little
was
done
in
matters
of
Religion
any
way
,
but
a
great
Gate
seemed
to
be
opened
to
the
Protestants
and
to
Luthers
favorers
by
this
Marriage
,
in
so
much
that
Fox
doth
assign
the
ground
of
his
Gospel
principally
from
this
year
in
respect
both
of
the
Kings
and
Queens
inclination
,
as
he
presumeth
,
and
of
the
great
Authority
of
Cranmer
,
Cromwell
,
The
beginning
of
Fox
his
Gospel
in
England
.
and
some
other
that
he
calleth
his
Gospellers
,
or
Patrons
rather
of
his
Gospel
.
And
yet
if
you
behold
the
external
Face
of
the
English
Church
at
this
day
,
all
these
named
and
others
held
the
Catholic
Faith
,
Use
and
Rites
,
and
both
King
and
Queen
,
Cranmer
and
Cromwell
;
went
as
Devoutly
to
Mass
as
ever
before
,
and
so
remained
they
in
outward
shew
(
I
mean
the
former
three
)
even
to
their
Deaths
;
And
Cromwell
when
he
was
to
die
,
protested
on
the
Scaffold
,
that
he
was
a
good
Catholic
Man
,
and
never
doubted
of
any
of
the
Church
Sacraments
then
used
,
and
the
like
would
Cranmer
have
done
no
doubt
,
if
he
had
been
brought
to
the
Scaffold
in
King
Henries
days
,
as
he
was
to
the
Fire
afterwards
,
in
Queen
Maries
,
which
had
been
a
happy
case
for
him
.
Anno
1534.
9.
There
ensued
the
year
1534
,
which
was
the
year
indeed
of
open
breach
with
Rome
,
for
that
an
Excommunication
being
set
forth
by
Pope
Clement
VII
.
against
King
Henry
VIII
.
upon
notice
given
of
his
Marriage
,
and
the
said
Excommunication
set
up
in
Dunkirk
and
other
Towns
in
Flanders
,
which
did
import
the
consent
also
and
concurrence
of
Charles
the
Emperour
;
and
then
certain
Prophesies
being
blown
about
at
home
,
as
coming
from
Elizabeth
Barton
,
sirnamed
the
holy
Maid
of
Kent
,
The
first
year
of
open
breach
with
Rome
.
about
the
King's
Deprivation
,
he
was
much
more
exasperated
than
before
;
and
so
calling
a
Parliament
,
caused
the
Pope's
Authority
to
be
wholly
extinguished
,
and
transferred
to
himself
,
and
made
divers
Bishops
in
order
to
preach
at
Paul's
Cross
against
the
Pope's
Supremacy
over
the
Catholic
Church
.
But
what
?
may
we
think
that
these
Bishops
did
in
so
small
a
time
change
their
belief
in
matters
of
Faith
?
The
King
also
being
angry
with
divers
Friars
,
as
namely
with
F.
Elstow
beforenamed
,
that
contradicted
Cutwyne
the
Preacher
when
he
inveighed
against
the
Pope's
Authority
,
did
this
year
,
Hol.
pag.
964
:
The
Franciscan
Friars
put
out
of
their
Convents
.
upon
the
11th
of
August
,
ordain
,
That
all
the
observant
Friars
of
St.
Francis's
Order
should
be
thrust
out
of
their
Convents
,
beginning
with
Greenwich
where
the
said
contradiction
was
made
,
and
to
seem
somewhat
to
favour
the
Augustin-Friars
,
of
whose
Order
Luther
had
been
,
he
commanded
them
for
the
present
to
be
put
in
their
places
,
yet
did
he
at
the
very
same
time
cause
John
Frith
to
be
burn'd
in
Smithfield
for
denying
the
Blessed
Sacrament
,
and
this
by
his
own
particular
order
;
which
Frith
and
his
Master
Tyndal
were
the
greatest
Enemies
that
Friars
had
.
Heretics
burned
an.
1534.
10.
He
burned
also
this
year
Henry
Poyle
,
William
Tracy
,
and
other
Protestants
,
as
Fox
testifieth
in
his
Calendar
:
So
as
we
may
see
that
the
King's
Faith
was
as
before
;
and
tho'
he
were
content
to
suffer
some
new-fangl'd
Spirits
to
ruffle
at
this
time
,
as
namely
Friar
Barnes
in
London
,
where
he
preach'd
most
seditiously
,
Stow
an.
1534.
and
Hugh
Latimer
in
Bristol
,
where
,
as
Stow
saith
,
he
stirred
a
notorious
Tumult
,
causing
the
Mayor
to
suffer
Lay
men
to
preach
,
and
to
prohibit
and
imprison
Priests
,
and
other
like
Disorders
;
yet
what
the
King
thought
inwardly
of
them
,
he
declared
afterwards
by
his
acts
,
when
he
burned
Barns
,
and
cast
Latimer
into
the
Tower
,
and
kept
him
there
with
evident
danger
of
his
life
so
long
as
himself
lived
;
which
disposition
of
King
Henry
,
Tyndal
smelling
at
the
same
season
,
wrote
from
Flanders
to
his
Scholar
John
Frith
,
See
the
Letter
of
Tyndal
to
Frith
,
set
down
by
Fox
.
p.
987.
Prisoner
in
the
Tower
of
London
,
in
these
words
:
And
now
methinketh
I
smell
a
counsel
to
be
taken
,
&c.
But
you
must
understand
,
that
it
is
not
of
a
pure
heart
,
and
the
love
of
Truth
,
but
to
avenge
themselves
,
and
to
eat
the
Whores
flesh
,
and
to
suck
the
marrow
of
her
bones
,
&c.
So
wrote
that
honest
man
,
signifying
that
King
Henry
was
resolved
to
make
an
outward
shew
in
favouring
the
Gospellers
,
not
for
love
or
liking
he
had
of
them
,
but
to
revenge
himself
of
the
Pope
,
and
to
enjoy
the
Goods
of
Monasteries
,
and
other
spiritual
Livings
,
which
he
,
in
his
blasphemous
heretical
vein
,
calleth
the
Whores
flesh
,
and
marrow
of
her
bones
.
11.
Well
then
,
this
was
the
beginning
of
their
Gospel
in
England
,
by
their
own
Confession
and
Interpretation
;
and
so
whatsoever
was
done
from
this
year
forward
,
against
Catholics
or
Catholic
Religion
,
unto
the
31st
year
of
his
Reign
,
which
was
of
Christ
1540
,
to
wit
,
for
five
whole
years
,
was
upon
these
grounds
,
and
to
the
former
ends
of
Revenge
and
Interest
,
if
we
believe
Protestants
themselves
;
in
which
point
notwithstanding
,
for
that
divers
Godly
,
Learned
and
Zealous
men
could
not
be
content
to
follow
the
King's
affections
as
others
did
,
and
namely
Bishop
Fisher
of
Rochester
,
Sir
Thomas
More
late
Chancellor
of
England
,
and
divers
most
Reverend
and
Venerable
Abbots
,
Priors
,
and
Doctors
,
and
other
their
like
,
they
were
content
to
give
their
Blood
in
defence
of
Catholic
Unity
against
this
Schism
,
as
the
Abbots
of
Glastenbury
,
of
Whaley
,
of
Reading
,
Dr.
Forest
Queen
Catharine's
Confessor
,
Dr.
Powel
,
and
the
like
.
12.
Some
others
,
and
amongst
them
one
most
near
to
the
King
himself
both
in
Blood
and
Affection
,
namely
Cardinal
Pool
,
opposed
himself
by
public
Writing
from
Padua
,
as
we
may
see
by
those
three
learned
Books
left
by
him
in
Latin
,
De
Unitate
Ecclesiae
.
Others
also
of
the
same
Blood-Royal
,
as
the
Marquess
of
Exceter
,
and
Countess
of
Salisbury
(
the
said
Cardinal's
Mother
)
shewed
their
dislike
,
which
afterwards
was
the
cause
of
their
ruin
;
and
many
Shires
also
of
the
Realm
at
this
time
,
not
being
so
patient
as
to
bear
these
Innovations
,
took
Arms
,
and
fell
into
great
Commotions
,
as
in
Lincolnshire
,
Yorkshire
,
Somersetshire
,
and
some
other
Provinces
,
making
all
their
Quarrels
for
matters
of
Religion
.
13.
So
as
by
this
we
see
that
Catholic
Religion
remained
still
in
England
both
in
Prince
and
People
,
but
that
the
Prince
for
a
time
thought
good
for
other
ends
to
tolerate
and
wink
at
disorders
therein
,
until
the
aforesaid
year
of
1540
;
when
calling
all
his
Realm
together
both
Spiritual
and
Temporal
to
examin
well
this
matter
of
Religion
,
they
decreed
that
famous
Statute
both
in
Parliament
and
Consistory
Ecclesiastical
,
called
the
Statute
of
six
Articles
,
The
Statute
of
six
Articles
,
An.
1540.
or
as
John
Fox
nameth
it
,
the
whip
with
six
strings
or
lashes
,
in
which
Decree
are
condemned
for
detestable
Heresies
all
the
most
substantial
points
of
Protestants
Doctrin
,
especially
of
Zwinglians
and
Calvinists
,
and
most
severe
punishment
of
Death
appointed
unto
the
Defenders
and
Maintainers
thereof
,
whereby
the
Catholic
Judgment
and
Censure
of
the
whole
Realm
in
that
behalf
was
seen
,
and
the
King
himself
made
further
declaration
thereof
presently
for
his
own
part
,
by
putting
away
his
German
Wife
Anne
of
Cleve
,
by
which
the
Gospellers
had
thought
to
have
drawn
him
further
into
League
and
Religion
with
the
Protestant
German
Princes
,
and
by
punishing
Cromwell
,
the
Head
and
Fountain
of
most
of
these
Innovations
,
by
the
loss
of
his
Head.
The
burning
of
Friar
Barns
a
Lutheran
,
with
Gerard
&
Jerom
,
Zwinglians
.
He
burned
also
immediately
after
this
Statute
in
Smithfield
,
upon
the
promulgation
thereof
,
three
famous
Heretics
,
Barns
,
Jerom
,
and
Gerard
;
the
first
an
earnest
Lutheran
,
the
other
two
Zwinglians
.
14.
All
these
demonstrations
I
say
King
Henry
made
this
year
of
his
Catholic
Opinion
and
Judgment
in
all
points
,
except
in
matter
of
Supremacy
,
which
was
his
own
Interest
.
And
for
the
other
six
years
which
he
lived
afterwards
,
he
vary'd
not
from
this
,
but
rather
confirm'd
the
same
,
as
we
may
see
by
his
burning
of
Anne
Askew
for
denying
the
Real
Presence
in
the
Sacrament
,
not
many
months
before
his
death
;
and
by
his
own
hearing
of
Mass
in
his
bed
,
and
receiving
the
blessed
Sacrament
on
his
knees
when
he
was
not
able
to
stand
on
his
feet
;
but
especially
by
that
which
Bishop
Gardiner
testified
while
he
lived
,
and
preached
the
same
in
a
public
Sermon
at
Paul's
Cross
,
that
the
said
King
not
long
before
his
dying
day
,
when
he
sent
him
Embassador
to
a
Diet
in
Germany
,
K.
Henry
gave
Commission
for
his
reconciliation
with
Rome
.
gave
him
special
Commission
in
secret
to
procure
by
the
means
of
some
Catholic
Princes
,
and
of
the
Pope's
Legat
and
Nuntio
there
,
some
honorable
condition
for
his
Majesty's
reconciliation
with
the
Pope
and
See
of
Rome
again
;
which
tho'
God
of
his
secret
Judgment
permitted
him
not
to
effectuate
by
the
shortness
of
his
life
,
yet
appeareth
it
by
this
what
his
sense
in
matters
of
Religion
was
.
15.
So
then
now
we
have
that
Catholic
Church
and
Religion
continued
in
England
during
King
Henry's
Reign
,
both
in
Prince
and
People
,
tho'
much
turmoil'd
by
Faction
,
Schisms
,
and
Heresie
,
wherein
notwithstanding
she
no
more
lost
her
possession
and
continuance
,
than
she
did
in
time
of
the
raging
Arians
,
Donatists
,
or
other
Sectaries
that
prevailed
in
power
for
the
present
time
,
either
generally
,
or
in
some
particular
Provinces
,
as
Lutherans
and
Zwinglians
also
did
in
King
Henry's
days
in
divers
places
,
or
do
at
this
day
,
which
yet
was
and
is
so
,
as
they
are
easily
distinguished
from
the
other
,
not
only
by
the
Divisions
and
Differences
among
themselves
,
but
also
for
that
the
Union
of
the
Catholic
Religion
doth
ever
shew
it self
in
some
Regions
adjoyning
;
yea
commonly
also
even
in
those
very
places
where
these
Sects
do
range
and
bear
most
rule
,
some
Catholics
do
remain
to
contradict
them
openly
,
and
to
plead
for
their
old
possession
;
Catholics
increased
by
Persecution
.
and
the
greater
the
Persecution
is
,
the
greater
and
more
eminent
is
this
Catholic
contradicting
part
stirred
up
and
increased
by
the
very
Power
and
Vertue
of
the
Cross
of
Christ
in
Persecution
,
as
before
hath
been
noted
.
16.
And
this
was
the
state
of
Catholic
Religion
in
King
Henry's
Reign
;
to
wit
,
that
it
was
held
and
defended
publicly
,
except
only
the
Article
of
Ecclesiastical
Supremacy
denied
to
the
Pope
,
whereunto
notwithstanding
many
thousands
of
the
Realm
never
agreed
,
and
consequently
were
truly
Catholics
.
Heretics
also
were
punished
,
especially
those
three
Sects
that
principally
ranged
at
that
time
,
to
wit
,
Lutherans
,
Anabaptists
,
and
Zwinglians
,
(
all
three
taking
their
Origin
from
Luther
)
so
as
of
all
these
three
Sects
King
Henry
burned
many
;
and
albeit
of
the
fourth
sort
of
men
that
opposed
themselves
against
him
,
to
wit
Catholics
,
he
put
divers
also
to
death
under
the
name
of
Papists
,
yet
both
this
very
Name
,
as
also
the
different
manner
of
their
Deaths
,
but
above
all
the
nature
of
their
Cause
,
doth
evidently
distinguish
them
from
the
other
,
and
shew
that
their
Deaths
were
true
Martyrdoms
,
and
the
others
due
Punishment
for
their
Wickedness
.
The
name
of
Papist
not
justly
punishable
.
17.
For
first
,
the
name
of
Papists
,
that
signifieth
them
to
hold
with
the
Pope
as
Supreme
Head
of
their
Church
,
importeth
no
more
hurt
or
offence
than
if
any
Sedition
moved
within
any
Realm
,
those
that
hold
with
the
King
should
be
called
Kinglings
;
or
those
,
for
example
,
that
hold
part
with
the
Mayor
of
London
,
when
any
Apprentices
would
raise
Rebellion
against
him
,
should
scornfully
be
called
Mayorists
;
and
generally
for
a
man
to
hold
with
his
Lawful
Superiour
cannot
be
termed
a
Faction
,
and
much
less
an
Heresie
.
The
different
punishments
upon
Catholics
and
Protestants
doth
shew
what
K.
Henry
thought
of
them
both
.
18.
Secondly
,
the
very
difference
and
manner
of
punishment
used
by
King
Henry
towards
both
parts
;
the
one
by
Fire
,
the
others
by
Beheading
and
Hanging
,
doth
evidently
shew
what
difference
he
made
of
them
;
the
one
as
of
Heretics
,
and
the
other
as
of
men
offending
against
his
State
and
Person
after
he
had
made
the
Supremacy
Ecclesiastical
to
be
a
matter
of
his
State
and
of
his
Royal
Dignity
;
whereby
also
he
shewed
that
he
was
no
Gospeller
.
19.
But
now
for
the
third
point
,
which
is
the
most
important
of
all
the
rest
,
to
shew
the
difference
in
these
mens
Causes
,
and
that
the
Catholics
suffered
innocently
for
their
Conscience
,
and
consequently
were
true
Martyrs
;
and
that
the
other
sorts
of
Sectaries
were
punished
deservedly
as
Malefactors
,
it
is
not
hard
to
prove
to
him
that
is
of
any
mean
consideration
or
indifferency
in
matters
.
For
first
,
who
will
not
grant
but
that
he
that
is
an
honest
and
good
man
when
he
goeth
to
bed
(
for
example
)
cannot
easily
be
made
an
evil
man
in
his
sleep
,
without
any
motive
of
his
affection
or
free
will
at
all
?
And
again
,
He
that
is
a
good
and
true
Subject
towards
his
Prince
and
Countrey
this
day
,
how
can
he
well
to
morrow
be
judged
a
Traytor
,
(
the
highest
sin
of
all
other
)
if
in
the
mean
space
he
change
not
his
mind
,
nor
do
any
act
of
word
or
deed
contrary
to
that
he
did
before
:
And
yet
this
was
the
Cause
of
the
Catholics
put
to
death
under
King
Henry
for
the
Supremacy
.
20.
As
for
Example
,
Sir
Thomas
More
was
Prisoner
in
the
Tower
of
London
upon
some
displeasure
,
in
the
year
1534
;
where
he
attending
only
to
his
Prayers
(
as
[
](A56472-e66180-b)*
*
In
his
Epistles
.
himself
testifieth
)
and
to
the
Writing
of
some
Spiritual
Books
pertaining
to
the
contempt
of
this
present
transitory
World
,
there
passed
in
the
mean
time
a
Statute
in
the
Parliament-house
,
appointing
that
whomsoever
did
not
believe
the
King's
Majesty
to
be
Supreme
Head
of
the
Church
of
England
in
causes
Ecclesiastical
,
should
be
a
Traitor
,
and
suffer
death
for
it
;
which
seeming
a
new
and
strange
thing
unto
him
,
and
contrary
to
the
belief
of
all
his
Forefathers
,
he
could
not
so
soon
conform
himself
thereunto
,
and
consequently
refused
(
when
he
was
demanded
)
to
subscribe
to
the
Statute
,
and
to
make
so
great
a
change
in
his
Faith
upon
the
change
of
others
;
for
which
soon
after
he
was
put
to
death
,
not
for
that
he
had
attempted
,
altered
,
The
true
cause
of
Catholics
suffering
under
K.
Henry
.
or
innovated
any
thing
,
as
you
see
,
but
for
that
he
would
not
alter
and
make
innovation
.
And
this
was
the
proper
true
cause
of
all
Catholics
that
suffered
for
the
Supremacy
under
King
Henry
VIII
.
20.
But
on
the
contrary
side
,
the
others
that
were
put
to
death
by
him
as
Sectaries
,
did
wickedly
and
presumptuously
alter
and
innovate
of
their
own
heads
many
things
about
Belief
and
Doctrin
different
from
that
which
they
had
received
,
and
contrary
to
the
Belief
of
all
their
Forefathers
,
ancient
Christians
for
many
Ages
together
;
and
that
with
such
obstinacy
,
as
no
Reason
,
Authority
,
Discipline
or
Order
,
no
Witness
Human
or
Divine
,
could
prevail
with
them
;
and
albeit
for
this
obstinacy
each
Sect
pretended
Scriptures
for
themselves
,
yet
the
vertue
and
substance
of
Scriptures
consisting
in
their
true
meaning
,
and
interpretation
thereof
,
it
was
intolerable
pride
and
insolency
in
them
to
arrogate
to
themselves
the
said
true
Interpretation
and
Exposition
before
the
whole
Church
of
God
that
went
before
them
:
And
hereof
ensued
the
justness
of
their
punishment
,
which
in
Catholics
can
have
no
place
,
as
before
hath
been
shewed
.
Yet
one
Example
of
each
sort
of
these
men
shall
we
here
alledge
,
thereby
better
to
declare
the
Case
.
21.
King
Henry
during
his
Reign
caused
sundry
sorts
of
men
to
be
put
to
death
about
matter
of
Religion
,
as
is
notorious
;
and
first
,
The
condemnation
of
Anabaptists
and
Arians
by
K.
Henry
.
certain
Anabaptists
and
new
Arians
,
namely
in
the
27th
and
30th
years
of
his
Reign
.
In
the
former
of
these
two
Condemnations
were
nineteen
Men
and
six
Women
,
as
Stow
and
others
do
relate
;
and
in
the
second
were
three
Men
and
one
Woman
condemned
.
These
Anabaptists
denied
,
amongst
other
points
,
that
Children
ought
to
be
baptized
before
they
come
to
years
of
discretion
,
and
can
actually
believe
;
for
defence
of
which
Doctrin
they
stood
resolutely
upon
many
clear
places
of
Scripture
as
to
them
then
seemed
;
to
wit
,
Qui
crediderit
&
baptizatus
fuerit
,
salvus
erit
,
Marc.
16.
He
that
shall
believe
and
be
baptized
,
shall
be
saved
.
Absurd
positions
of
Anabaptists
&
Arrians
in
K.
Henry's
time
grounded
upon
Scriptures
pretended
.
Lo
(
say
they
)
it
is
necessary
to
believe
as
well
as
to
be
baptized
;
which
Infants
being
not
able
to
do
,
ought
not
to
receive
Baptism
in
their
Infancy
;
or
if
they
do
,
they
must
be
rebaptized
again
when
they
come
to
years
of
discretion
.
Thus
reasoned
they
.
And
besides
this
Text
,
they
and
their
chief
Masters
do
alledge
almost
thirty
places
of
Scripture
more
,
which
seem
most
plain
and
evident
to
them
,
as
by
their
Books
that
are
extant
appeareth
.
22.
The
like
places
they
do
alledge
also
for
that
other
absurd
Position
of
theirs
,
That
no
Magistrate
may
punish
by
death
:
as
for
example
,
those
words
of
God
,
Exod.
20.
Non
occides
,
Thou
shalt
not
kill
;
and
again
the
saying
of
our
Savior
,
Omnes
qui
acceperint
gladium
,
gladio
peribunt
,
Matth.
26.
All
that
use
the
sword
shall
perish
by
the
sword
.
Thus
said
the
Anabaptists
,
from
which
by
no
means
could
they
be
drawn
,
but
went
willingly
to
the
fire
for
testimony
of
their
Opinions
.
The
Arians
also
denying
the
Equality
of
God
the
Son
with
the
Father
,
alledged
no
less
plain
places
,
as
they
would
have
them
to
seem
;
namely
that
of
Christ
himself
in
St.
John's
Gospel
,
ch.
14.
Pater
meus
major
me
est
,
My
Father
is
greater
than
I
;
and
many
other
,
which
were
too
long
here
to
recite
.
And
this
of
them
,
who
burned
together
obstinately
in
one
fire
in
England
.
23.
But
what
shall
we
say
of
the
Lutherans
?
Do
not
they
alledge
plain
places
also
,
both
against
Us
and
Calvinists
as
themselves
think
?
For
against
Calvinists
,
in
defence
of
the
Real
Presence
in
the
Sacrament
,
they
urge
the
plain
words
of
Christ
as
we
do
:
Hoc
est
corpus
meum
:
This
is
my
Body
.
And
against
us
,
for
their
gross
Opinion
that
the
substance
of
Bread
and
Wine
remaineth
together
with
the
Body
of
Christ
,
they
alledge
many
places
of
Scripture
where
it
is
called
Bread
,
which
places
the
Zuinglians
accepting
,
do
turn
the
same
against
the
Lutherans
,
affirming
that
for
so
much
as
it
is
so
oftentimes
called
Bread
in
the
Scripture
,
The
condemnation
of
Lutherans
and
Zuinglians
by
King
Henry
.
it
is
not
the
true
Body
of
Christ
at
all
:
And
this
passed
between
Fryer
Barns
and
the
two
Apostata
Priests
Gerard
and
Jerom
,
burned
with
him
:
The
first
a
fervent
Lutheran
,
the
other
two
earnest
Zuinglians
,
all
three
consumed
by
Fire
at
one
Stake
in
Smithfield
by
King
Henries
appointment
,
in
the
Thirty-second
year
of
his
Reign
.
24.
But
now
was
there
a
third
or
fourth
sort
of
Sectaries
in
K.
Henries
days
,
who
were
neither
Anabaptists
,
Arians
,
nor
yet
perfect
Lutherans
or
Zwinglians
,
but
would
have
the
Controversie
of
the
Blessed
Sacrament
and
Real
Presence
,
to
be
an
indifferent
thing
to
be
believed
,
or
not
believed
.
as
every
Man
should
think
best
:
The
opinion
of
Tyndall
and
Frith
agreeing
with
neither
Lutherans
nor
Zwinglians
.
So
held
William
Tyndall
,
as
also
his
Scholar
John
Frith
,
whom
John
Fox
doth
compare
to
St.
Paul
and
Timothy
,
Frith
being
Burned
in
Smithfield
by
the
Kings
express
Commandment
in
the
Twenty-sixth
year
of
his
Reign
,
and
Tyndall
not
long
after
in
Flanders
by
the
said
Kings
procurement
,
as
more
largely
we
shall
declare
in
the
Third
Part
of
this
Treatise
,
when
we
come
to
examine
John
Fox
his
Calendar
of
Martyrs
.
Now
it
shall
be
sufficient
for
proof
of
that
we
say
to
alledge
Fox
himself
,
who
setting
down
the
Articles
of
Frith
for
which
he
was
Burned
,
assigneth
this
for
the
first
.
Fox
pag.
942.
First
(
saith
he
)
the
matter
of
the
Sacrament
is
no
necessary
Article
of
Faith
under
pain
of
Damnation
,
&c.
But
may
be
believed
or
not
believed
as
every
Man
shall
think
best
.
And
for
proof
thereof
alledgeth
divers
Arguments
out
of
Scripture
,
that
the
Fathers
forsooth
of
the
Old
Testament
,
were
saved
by
the
same
Faith
that
we
are
,
and
yet
were
not
bound
to
believe
the
Real
Presence
,
&c.
And
Fox
seemeth
to
like
well
both
of
this
Argument
and
of
the
Heresie
.
25.
Now
then
here
be
four
or
five
sorts
of
Sectaries
Condemned
by
King
Henry
,
and
all
defended
themselves
by
shew
of
Scriptures
,
but
for
that
each
of
them
doth
reserve
the
interpretation
of
Scripture
to
themselves
,
and
thereby
teacheth
new
Doctrin
,
contrary
to
that
which
was
received
generally
in
the
known
Church
before
them
,
to
whose
judgment
and
interpretation
they
will
not
yield
themselves
:
Hereof
it
followed
,
that
the
indictment
of
Heresie
lyeth
truly
and
justly
against
them
,
and
that
they
were
worthily
Condemned
and
Burned
for
this
Pride
,
self-will
and
obstinacy
.
But
on
the
contrary
side
against
the
Catholics
,
that
died
for
the
Ecclesiastical
Supremacy
of
the
Pope
,
none
of
these
Accusations
can
justly
be
laid
,
for
that
they
do
neither
stand
upon
their
own
judgment
,
nor
have
invented
any
thing
of
new
,
nor
do
adhere
to
their
own
Interpretations
,
or
Exposition
of
Scriptures
,
but
being
accused
,
do
make
their
Plea
and
Defence
far
otherwise
,
to
wit
,
that
they
found
this
Doctrin
of
the
Popes
Supremacy
in
use
and
practice
before
they
were
born
,
The
different
plea
or
defence
of
Catholics
from
heretics
,
as
a
thing
received
from
Age
to
Age
by
the
known
Catholic
Church
time
out
of
mind
:
that
they
see
all
Christian
Kingdoms
and
Princes
to
have
embraced
the
same
,
and
General
Councils
to
have
allowed
thereof
:
That
the
Texts
and
Examples
of
Scripture
alledged
for
the
proof
of
this
Article
,
and
all
others
whereon
they
stand
,
are
not
inventions
of
their
own
,
but
so
expounded
by
Ancient
Fathers
and
uniform
consent
of
the
Catholic
Church
;
that
all
our
Christian
English
Kings
from
our
first
Conversion
unto
King
Henry
the
Eighth
acknowledged
this
Spiritual
Authority
of
the
Bishop
of
Rome
;
and
King
Henry
himself
defended
the
same
most
earnestly
with
his
own
Pen
,
not
many
years
before
,
against
Luther
and
Lutherans
:
That
it
is
not
a
thing
devised
but
delivered
,
as
[
](A56472-e67020-b)*
*
Tertull.
l.
de
praescript
.
adversus
haeres
.
Tertullian
said
,
of
the
Catholic
Faith
,
and
therefore
if
any
point
thereof
were
to
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
,
The
disagreement
of
Fox
his
Calendar
Martyrs
.
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
,
King
Edward
the
6th
.
his
Reign
.
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
,
The
attempts
of
Cranmer
and
Ridley
and
others
of
their
crew
in
King
Edwards
days
.
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
.
The
attempts
of
Seymor
the
Protector
,
and
John
Bale
in
flattery
towards
him
.
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
,
Bal.
descript.
Brit.
cent.
5.
fol.
237.
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
,
See
Stow
and
other
Chroniclers
in
the
year
1549.
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
,
The
general
aversion
of
English-people
against
the
entrance
of
Heresie
.
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
,
Fox
p.
1185.
as
they
would
needs
go
forward
;
which
thing
pleasing
John
Fox
well
,
Fox
ib.
1186.
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
?
Fox
p.
1189.
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
,
K.
Henry's
Laws
rejected
by
his
Son
K.
Edward
.
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
,
K.
Edward's
reply
to
the
demand
of
the
people
of
Devonshire
.
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
,
Q.
Mary's
admonition
unto
the
Protector
and
Council
.
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.
Heresie
in
K.
Edward's
days
entred
by
violence
.
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
,
Arundel
,
Shrewsbury
,
Paget
,
and
others
,
they
all
died
Catholicly
,
and
most
of
them
in
this
Queens
days
,
when
with
much
favour
of
the
State
they
might
have
shewed
themselves
Heretics
.
Catholic
Religion
restored
by
Q.
Mary
.
40.
And
thus
much
for
the
Reign
of
King
Edward
;
after
whom
Queen
Mary
succeeding
,
restored
Catholic
Religon
to
her
seat
and
ancient
possession
again
;
which
having
endured
only
five
years
,
it
pleased
God
to
give
another
trial
and
probation
to
his
Servants
,
by
a
new
alteration
,
in
the
beginning
of
her
Majesty's
Reign
that
now
is
:
but
yet
not
so
forsaking
them
,
nor
their
Cause
,
but
he
left
sufficient
testimony
in
our
Realm
at
that
time
what
Religion
had
born
rule
unto
that
day
,
and
how
and
when
the
change
began
.
For
first
of
all
the
Bishops
and
chief
Prelates
of
the
Realm
not
only
resisted
this
mutation
,
but
most
of
them
suffered
Imprisonment
or
Banishment
for
the
same
,
as
London
,
Winchester
,
Durham
,
Carlisle
,
Worcester
,
Lichfield
,
Ely
,
Lincoln
,
Peterborough
,
Asaph
,
Chester
,
tho'
some
few
other
were
not
at
first
put
in
Prison
,
but
detained
only
in
Custody
,
and
deprived
,
as
York
,
Exceter
,
Bath
and
Wells
.
I
will
omit
other
principal
men
,
as
Deans
and
Archdeacons
of
Churches
,
as
Dr.
Cole
of
London
,
Bishops
and
Archdeacons
deprived
and
imprisoned
for
Cath.
Faith
,
An.
1560.
Dr.
Steward
of
Winchester
,
Dr.
Robinson
of
Durham
,
Dr.
Setland
of
Worcester
,
Dr.
Rambridge
of
Litchfield
,
Dr.
John
Harpesfield
of
Norwich
,
Dr.
Joliff
of
Bristol
,
Dr.
Boxall
of
Windsor
,
Dr.
Nicholas
Harpesfield
of
Canterbury
,
Dr.
Dracott
of
York
,
Dr.
Peter
of
Buckingham
,
Dr.
Cheasey
of
Middlesex
,
and
many
others
,
which
were
over-long
to
rehearse
all
.
I
omit
also
Dr.
Fecknam
Abbot
of
Westminster
,
and
the
two
learned
Priors
of
the
Carthusians
,
Chasey
and
Wilson
,
and
many
other
Religious
Men
,
that
left
their
Livings
and
the
Realm
,
not
to
be
forced
to
yield
to
this
change
.
Which
multitude
of
learned
Witnesses
,
(
not
to
speak
of
infinite
others
of
less
degree
)
being
the
chief
throughout
all
Shires
of
England
where
they
dwelt
,
did
well
shew
by
their
constant
profession
unto
their
dying
days
what
root
and
foundation
Catholic
Religion
had
in
England
at
that
time
;
and
hath
yet
,
I
doubt
not
,
as
after
shall
be
shewed
.
41.
And
albeit
in
these
forty
years
and
more
that
have
endured
since
the
beginning
of
this
change
,
the
Temporal
State
of
our
Realm
hath
for
our
sins
been
opposite
and
enemy
to
this
Religion
,
with
full
intent
to
extirpate
and
extinguish
the
same
,
yet
such
is
the
everlasting
force
of
Truth
,
and
so
faithful
is
the
holy
Providence
of
Almighty
God
for
defence
thereof
in
times
of
most
need
and
pressure
,
that
the
Catholic
Faith
,
and
Profession
thereof
,
hath
never
been
more
eminent
and
illustrious
in
England
,
than
in
this
time
of
so
grievous
affliction
;
The
constancy
of
English
Catholics
in
this
time
of
Persecution
.
there
having
been
above
an
hundred
Priests
(
not
to
speak
of
others
of
other
Degree
)
that
have
made
profession
thereof
at
the
Bars
and
Benches
of
most
of
all
the
Tribunals
and
Judgment-seats
of
England
,
and
have
sealed
also
their
Confession
with
most
willing
offering
of
their
Blood.
42.
And
indeed
that
which
is
most
rare
and
worthy
noting
in
this
affair
,
is
that
most
of
them
were
born
and
bred
in
England
during
the
time
of
her
Majesty's
Reign
,
and
were
brought
up
in
the
Religion
that
now
is
professed
within
the
Realm
;
divers
of
them
also
had
study'd
at
the
Universities
of
Oxford
and
Cambridge
,
where
they
had
heard
the
adverse
Part
alledge
for
themselves
what
they
could
,
and
themselves
had
read
and
examined
with
no
small
diligence
what
grounds
the
Protestants
had
for
their
Opinions
;
which
being
done
,
they
went
over
the
Seas
to
hear
and
see
the
Catholic
Party
,
and
so
resolve
themselves
more
substantially
in
such
matters
as
nearest
concerned
their
eternal
Salvation
;
wherein
being
throughly
satisfied
in
all
their
doubts
,
they
passed
further
,
and
became
Priests
,
and
so
returned
into
England
again
to
impart
to
others
the
hidden
Treasure
of
Truth
which
themselves
had
found
out
.
The
constant
resolution
of
divers
Catholic
Priests
.
And
albeit
divers
of
them
were
of
that
Kindred
and
Parentage
,
and
so
qualified
also
in
themselves
,
that
they
might
have
lived
both
wealthily
and
at
their
ease
if
they
would
have
followed
the
World
and
present
course
of
Times
,
yet
made
they
choice
rather
to
fall
into
manifold
Dangers
,
Imprisonments
,
and
Death
it self
,
than
to
forsake
the
truth
of
Catholic
Religion
,
or
forbear
to
communicate
the
same
to
others
;
which
is
another
manner
of
ground
and
foundation
for
their
Constancy
,
than
John
Fox
recounteth
in
many
of
his
Martyrs
,
who
upon
toys
became
Protestants
,
and
of
meer
ignorance
and
obstinacy
went
to
the
Fire
for
the
same
;
as
namely
,
Joan
Lashford
,
Joan
Lashford
.
Fox
p.
1547
,
1517.
Agnes
Potten
.
Joan
Trunchfield
.
a
married
Maid
(
as
he
saith
)
of
twenty
years
old
,
that
took
aversion
from
the
Mass
when
she
was
but
eleven
years
old
,
(
upon
very
good
grounds
you
must
imagin
in
those
years
of
her
Age
;
)
as
also
Agnes
Potten
and
Joan
Trunchfield
,
the
Wives
of
a
Beer-brewer
and
Shoe-maker
of
Ipswich
,
resolved
to
go
to
the
Fire
,
upon
a
certain
Vision
that
one
Samuel
a
Minister
told
them
that
he
had
in
the
Prison
with
them
.
And
upon
the
same
ground
it
seemeth
another
Wench
,
Rose
Nottingham
.
Fox
p.
1547.
called
Rose
Nottingham
,
embraced
the
said
Minister
and
kissed
him
in
the
street
as
he
went
towards
burning
.
43.
Andrew
Hewit
in
like
manner
,
an
Apprentice
of
London
of
nineteen
years
old
,
determined
to
die
with
John
Frith
(
then
in
the
Tower
of
London
)
for
the
Opinions
that
he
would
die
for
,
tho'
yet
he
did
not
know
what
his
Opinions
were
.
William
Hunter
also
,
another
Apprentice
of
London
,
William
Hunter
.
and
of
the
same
age
of
nineteen
years
,
running
away
from
his
Master
,
and
finding
an
old
English
Bible
lying
in
the
Chappel
of
Burntwood
,
fell
to
reading
thereof
,
Fox
p.
1395.
an.
1555.
and
thereby
presently
became
a
Protestant
in
divers
Opinions
,
and
would
needs
burn
for
the
same
.
Rawling
White
likewise
is
recounted
by
Fox
to
have
been
an
old
poor
Fisher-man
in
Wales
,
Rawling
White
.
and
hearing
of
a
certain
new
fresh
Doctrin
to
be
had
out
of
the
Scriptures
in
English
,
and
grieved
that
himself
was
not
able
to
read
them
,
he
put
his
little
Boy
to
School
to
learn
to
read
,
who
being
somewhat
instructed
in
that
Art
,
he
caused
him
to
read
Scriptures
unto
him
,
Fox
p.
1414.
and
profited
so
much
therein
within
a
little
time
,
that
the
old
Fisher-man
began
to
be
a
Preacher
;
and
so
leaving
his
Occupation
,
went
up
and
down
Wales
with
his
Boy
after
him
bearing
the
Bible
,
out
of
which
he
took
upon
him
to
preach
at
every
Town
and
Tavern
thereof
,
seeking
thereby
to
pervert
such
as
were
no
wiser
than
himself
;
nor
could
he
be
restrained
from
his
wilful
folly
,
until
the
Bishop
of
Cardiff
apprehended
him
,
whom
afterward
also
he
was
forced
to
burn
,
for
that
he
stood
obstinate
in
his
fantastical
Opinions
,
which
were
such
as
scarce
agreed
with
any
Sect
whatsoever
.
And
finally
,
Laurence
Sanders
,
a
famous
scarlet
Martyr
of
theirs
,
being
a
married
Priest
,
and
seeing
a
little
Bastard
of
his
brought
to
him
in
Prison
by
the
Woman
that
bare
it
,
he
was
so
tenderly
affected
thereunto
,
as
in
great
vehemency
of
spirit
he
said
to
the
standers
by
,
What
man
of
my
Vocation
would
not
die
to
make
this
little
Boy
legitimate
,
and
prove
his
Mother
to
be
no
Whore
?
44.
And
of
this
I
might
give
infinit
Examples
out
of
John
Fox
,
what
substantial
grounds
and
motives
many
of
his
Martyrs
had
to
run
to
the
Fire
,
or
rather
how
without
all
ground
or
probable
reason
in
the
world
,
Heretical
hastiness
to
burn
for
their
Errors
.
but
only
wilful
Pride
and
Obstinacy
,
most
of
them
thrust
themselves
to
death
,
no
less
than
in
old
times
did
the
Massilians
,
Montanists
,
Circumcellians
,
and
Martyrians
,
most
famous
Heretics
,
upon
the
like
madness
,
as
after
we
are
to
shew
more
at
large
in
the
[
](A56472-e69270-b)*
*
Cap.
2.
third
Part
,
where
I
am
to
treat
of
these
matters
more
particularly
,
and
to
give
you
(
if
I
be
not
deceived
)
large
matters
of
laughter
,
or
rather
of
compassion
,
in
this
behalf
.
Now
this
shall
be
sufficient
to
shew
both
the
great
number
and
respective
quality
of
domestical
Witnesses
for
the
Catholic
Faith
,
and
continuance
thereof
in
our
Countrey
during
the
time
of
this
sharp
Persecution
under
her
Majesty
,
and
that
never
more
than
in
this
time
hath
the
Catholic
Church
been
perspicuous
,
honorable
and
eminent
in
our
Realm
;
which
is
altogether
contrary
to
that
which
John
Fox
ascribeth
to
his
Church
,
whose
Invisibility
,
Obscurity
,
and
lurking
from
the
eyes
of
men
,
he
both
granteth
and
excuseth
,
by
the
presence
of
Persecution
against
her
;
whereas
we
hold
on
the
other
side
,
that
the
true
Church
(
and
consequently
Ours
)
is
ever
more
visible
and
notoriously
known
in
time
of
Affliction
and
Persecution
,
than
in
Peace
.
45.
And
so
we
have
shewed
by
Example
of
our
English
Church
,
especially
in
this
present
Age
,
wherein
not
only
domestical
sufferings
at
home
have
come
by
Fame
,
Books
,
and
Writings
to
the
knowledge
of
Foreign
Nations
,
and
thereby
also
the
notice
of
so
many
worthy
constant
Catholics
that
are
within
the
Realm
;
but
whole
Troops
also
both
of
English
Men
and
Women
in
Exile
for
their
Consciences
,
do
represent
the
same
daily
to
their
eyes
,
as
it
were
by
a
lively
spectacle
,
to
the
wonder
of
the
Christian
World.
But
above
all
the
rest
,
they
must
needs
be
greatly
moved
with
the
sight
of
whole
Companies
,
Families
,
and
Communities
of
English
of
both
Sexes
,
of
tender
Age
,
and
those
for
the
most
part
of
very
principal
good
Birth
and
Parentage
,
that
have
come
forth
of
our
Countrey
for
the
love
of
Religion
,
and
lived
with
great
Edification
in
other
Nations
,
partly
in
Colleges
and
Seminaries
,
partly
in
Religious
Convents
and
Monasteries
,
yielding
great
admiration
to
strangers
for
their
rare
Vertues
of
Piety
,
Patience
,
Contentment
and
Devotion
.
And
as
for
Colledges
and
Seminaries
,
A
great
number
of
English
Youths
in
Exile
for
Religion
.
those
of
St.
Omers
and
Doway
in
Flanders
,
of
Rhemes
in
France
,
of
Rome
in
Italy
,
of
Valliadolid
,
Sevill
,
and
St.
Lucars
in
Spain
,
and
of
Lisbon
in
Portugal
,
do
sufficiently
testifie
.
And
as
for
Monasteries
both
of
Men
and
Women
,
they
are
not
unknown
;
as
that
venerable
Company
of
English
Carthusians
in
Mechlyn
,
the
honorable
Religious
Houses
of
English
Noble
and
Gentlewomen
in
Bruxells
,
Lovain
,
and
Lisbon
,
whose
rare
Vertues
do
singularly
edifie
all
those
that
know
them
,
and
greatly
illustrate
the
Name
of
our
Countrey
for
Religious
Piety
with
Foreign
Nations
.
All
these
(
I
say
)
do
bear
witness
at
this
day
to
the
whole
World
,
and
to
us
also
,
that
,
God
be
thanked
,
the
fire
and
fervor
of
Catholic
Religion
,
which
Christ
came
to
plant
upon
Earth
,
is
not
extinguished
by
so
long
and
grievous
Persecution
in
our
Countrey
,
but
rather
increased
,
at
least
in
Intention
,
as
Philosophers
do
speak
,
tho'
not
in
Extension
.
46.
And
truly
,
when
I
consider
the
matter
more
seriously
with
my self
,
The
Conclusion
of
the
first
Part
of
this
Treatise
.
I
doubt
much
whether
England
,
if
it
had
continued
Catholic
,
had
ever
enjoy'd
such
excellent
Education
for
their
Youth
at
home
,
as
by
occasion
of
this
Tribulation
God
hath
given
them
abroad
in
Foreign
Nations
.
Certainly
the
Example
is
rare
,
and
never
heard
of
in
former
times
,
and
at
this
day
the
like
is
seen
in
few
other
Nations
besides
Us
;
but
in
none
of
those
that
have
suffered
for
Catholic
Religion
is
this
Blessing
found
so
abundantly
as
in
Ours
,
God
make
us
grateful
for
it
;
for
if
our
Ingratitude
turn
not
the
course
of
his
Mercies
hitherto
used
towards
us
,
it
seemeth
evident
that
he
will
not
suffer
the
Seed
of
Catholic
Religion
to
be
extinguished
in
England
,
having
conserved
the
same
so
potently
and
strangely
unto
this
day
,
which
is
from
the
first
preaching
of
the
Apostles
and
Apostolic-men
to
the
Britans
,
unto
the
time
of
Pope
Gregory
I.
under
whom
our
English
Nation
was
converted
,
as
hath
been
declared
,
and
from
thence
again
downward
unto
Us
,
which
is
more
than
a
thousand
years
;
and
so
I
doubt
not
but
he
will
to
the
Worlds
end
,
if
our
sins
deserve
not
the
contrary
.
And
this
shall
serve
for
this
first
Part
,
containing
the
Deduction
and
Continuance
of
Catholic
Religion
in
England
without
interruption
,
for
more
than
fifteen
hundred
years
together
.
Now
will
we
pass
to
the
second
Part
,
to
examin
the
same
Succession
in
Protestants
Religion
throughout
all
these
Ages
,
if
it
may
be
found
;
making
our
Conclusion
,
as
after
you
shall
see
,
That
as
our
Religion
entred
first
,
and
hath
never
left
England
unto
this
hour
,
so
the
Religion
of
John
Fox
,
in
the
form
that
he
would
have
it
,
was
never
yet
admitted
into
England
publicly
,
by
any
Prince
or
Potentate
whatsoever
,
until
this
present
day
,
nor
ever
like
to
be
.
And
this
shall
serve
for
the
first
Part
of
our
Treatise
.
The
End
of
the
First
Part.
The
Second
PART
of
this
TREATISE
,
CONTAINING
The
SEARCH
after
the
Protestants
Church
,
From
the
beginning
of
Christendom
to
Our
Days
.
The
ARGUMENT
.
HAving
declared
in
the
former
Part
of
this
Treatise
how
the
Faith
of
Christ
was
first
preached
to
the
Britans
at
two
several
times
,
and
then
to
the
English
Nation
,
and
all
by
Roman
Preachers
;
and
that
the
same
Faith
hath
continued
from
Age
to
Age
in
a
visible
conspicuous
Church
until
our
days
:
there
remaineth
now
,
that
we
examin
in
this
second
Part
,
Where
the
Protestants
Church
was
in
all
this
time
,
and
whether
they
had
any
at
all
?
And
if
they
had
,
of
what
sort
of
men
it
consisted
,
and
whether
it
were
the
same
with
the
Church
before-described
,
or
partly
the
same
,
partly
different
;
or
whether
they
could
stand
together
,
being
opposite
in
any
one
point
of
Faith
?
Moreover
,
whether
the
one
did
persecute
the
other
,
or
might
be
reconciled
or
agreed
together
?
And
finally
,
what
is
the
state
of
the
one
and
the
other
at
this
day
?
For
examination
of
which
points
,
we
shall
have
occasion
to
run
over
again
with
more
advice
all
the
former
sixteen
Ages
from
Christ
downward
,
and
therein
to
see
and
consider
,
What
Church
either
flourished
or
prevailed
throughout
every
Age
,
either
Ours
,
or
that
of
John
Fox
;
and
which
of
them
is
likeliest
to
have
come
down
from
the
Apostles
?
As
also
,
Whether
that
Church
which
was
visibly
founded
by
the
Apostles
,
and
put
on
foot
by
them
and
theirs
,
could
perish
,
or
vanish
away
to
give
place
to
another
?
And
these
are
the
principal
Points
of
this
second
Part
discussed
in
the
Chapters
following
;
tho'
first
,
before
we
enter
into
this
examination
,
we
have
thought
good
to
treat
certain
general
Points
,
that
make
way
thereunto
,
as
by
the
next
Chapter
you
shall
perceive
.
CHAP.
I.
Of
how
to
great
Importance
Ecclesiastical
Succession
is
for
trial
of
true
Religion
;
and
how
Sectaries
have
sought
to
fly
the
force
thereof
,
by
saying
,
That
the
Church
is
invisible
;
How
fond
a
shift
this
is
,
and
how
foolishly
John
Fox
doth
behave
himself
therein
.
THE
Sentence
of
the
Philosopher
is
known
to
all
,
That
contraries
being
laid
together
,
do
give
light
the
one
to
the
other
;
as
white
and
black
proposed
in
one
Table
,
do
make
each
colour
more
clear
,
distinct
,
and
lively
in
it self
.
For
which
respect
we
having
laid
open
before
,
in
the
first
Part
of
this
Discourse
,
the
known
manifest
Succession
of
Christian
Religion
in
our
Isle
of
England
,
first
from
the
Apostles
times
among
the
Britans
,
for
the
first
six
Ages
after
Christ
;
and
then
again
among
the
English-men
,
for
nine
Ages
more
since
their
first
Conversion
from
Paganism
;
we
are
now
to
examin
what
manner
of
visible
Succession
John
Fox
doth
bring
us
forth
of
his
Church
,
that
is
to
say
,
of
the
Protestants
of
his
Religion
,
(
for
the
said
1500
years
,
or
fifteen
Ages
)
if
any
such
be
;
for
that
by
this
comparison
of
the
One
with
the
Other
,
the
Nature
and
Condition
of
both
Churches
will
be
understood
.
But
yet
first
I
mean
to
note
by
the
way
certain
principal
points
to
be
considered
for
better
understanding
of
all
that
is
to
be
handled
in
this
Chapter
,
or
about
this
whole
matter
of
Ecclesiastical
Succession
.
2.
Whereof
the
first
may
be
that
which
I
have
touched
in
the
end
of
the
former
Chapter
,
to
wit
,
of
how
great
importance
this
point
is
,
The
principal
point
to
be
noted
of
Succession
.
(
I
mean
the
Succession
and
Continuation
of
Teachers
,
the
one
conform
to
the
other
in
matter
of
Belief
and
Religion
)
for
clear
demonstration
of
Truth
in
matters
of
Controversie
,
and
for
staying
any
discreet
man's
judgment
from
wavering
hither
and
thither
in
his
belief
,
according
to
that
which
holy
St.
Augustin
said
of
himself
,
and
felt
in
himself
:
For
that
considering
the
great
diversity
of
Sects
that
swarm'd
in
his
time
,
and
every
one
pretending
Truth
,
Antiquity
,
Purity
,
and
Authority
of
Scriptures
,
and
himself
also
having
been
misled
by
one
of
these
Sects
for
many
years
,
was
brought
by
God
at
length
to
be
a
true
Catholic
,
and
to
feel
in
himself
the
force
of
this
visible
Succession
of
the
Catholic
Church
.
And
therefore
,
writing
against
one
that
in
time
past
had
been
his
Master
,
as
Head
of
the
former
Sect
wherein
he
had
lived
,
to
wit
,
Faustus
Manichaeus
,
St.
Augustin's
estimation
of
Succession
.
after
divers
other
reasons
alledged
of
his
confidence
and
assurance
of
Truth
in
the
Catholic
Church
,
and
of
his
firm
resolution
to
live
and
die
in
the
same
,
he
bringeth
for
his
last
and
strongest
reason
the
perpetual
Succession
of
Bishops
in
the
same
Church
,
and
especially
in
the
Church
of
Rome
:
Aug.
ep.
cont.
Faust
.
Manich.
c.
4.
tom.
6.
Tenet
me
in
Ecclesia
(
saith
he
)
ab
ipsa
Petri
sede
,
usque
ad
praesentem
Episcopatum
,
successio
Sacerdotum
,
&c.
I
am
held
in
this
Church
(
against
all
you
Sectaries
)
by
the
Succession
of
Priests
and
Bishops
,
that
have
come
down
even
from
the
first
seat
of
St.
Peter
the
Apostle
,
to
the
present
Bishop
of
Rome
(
Anastasius
)
that
holdeth
the
seat
at
this
day
,
&c.
3.
Lo
here
the
force
and
estimation
of
Succession
with
St.
Augustin
.
Whereunto
are
conform
all
other
ancient
Fathers
,
if
we
would
stand
to
alledge
them
;
yea
they
stand
so
firmly
upon
this
point
,
and
do
make
so
great
account
of
it
,
as
they
do
generally
note
Heretics
and
Sectaries
for
the
contrary
defect
,
to
wit
,
that
they
have
no
Succession
or
orderly
continuation
either
of
Bishops
or
of
Faith
among
them
,
but
did
leap
hither
and
thither
,
(
as
ours
do
at
this
day
,
)
challenging
to
themselves
now
this
and
now
that
,
without
either
Order
,
Interest
,
Continuation
,
or
Succession
:
Aug.
quaest.
110
in
nov.
&
vet.
Test
.
Ordinem
(
saith
St.
Augustin
)
ab
Apostolo
Petro
coeptum
,
&
usque
ad
hoc
tempus
per
traducem
succedentium
Episcoporum
servatum
perturbant
,
ordinem
sibi
sine
origine
vendicantes
.
Heretics
do
trouble
and
break
the
order
of
succeeding
of
Bishops
begun
by
St.
Peter
,
and
brought
down
by
Off
spring
,
one
Bishop
succeeding
another
;
and
so
challenge
unto
themselves
a
certain
Order
without
beginning
.
4.
To
which
effect
also
Tertullian
,
more
than
200
years
before
St.
Augustin
,
challenging
Heretics
to
this
Combat
of
Succession
,
said
,
Tert.
l.
de
praescrip.
advers.
haeres
.
Edant
Haeretici
origines
suarum
Ecclesiarum
,
evolvant
ordinem
Episcoporum
suorum
,
&c.
Let
Heretics
set
forth
the
beginning
of
their
Churches
,
let
them
recount
the
order
of
their
succeeding
Bishops
if
they
can
.
And
then
having
set
down
for
his
part
,
and
for
proof
of
true
Catholic
Succession
,
the
whole
rank
of
the
Bishops
of
Rome
,
from
St.
Peter
to
Pope
Eleutherius
that
lived
in
his
days
.
[
Mark
,
I
pray
you
,
the
proof
he
useth
,
tho'
he
were
of
the
Church
of
Africa
.
]
He
glorieth
as
tho'
he
brought
forth
an
invincible
Argument
against
all
Heretics
,
challenging
and
provoking
them
to
do
the
like
if
they
could
:
Tert.
ibid.
Consingant
(
saith
he
)
tale
aliquid
Haeretici
;
Let
Heretics
bring
forth
or
devise
any
such
things
for
proof
of
their
Church
if
they
can
.
And
consider
here
(
gentle
Reader
)
how
Heretics
remain
confounded
by
Tertullian's
judgment
for
want
of
Succession
.
Iren.
l.
4.
advers.
haeres
.
c.
4.
5.
But
this
is
not
only
Tertullian's
Opinion
;
for
St.
Irenaeus
,
before
him
again
,
objecteth
the
same
to
Heretics
,
against
whom
he
wrote
,
saying
▪
Obedire
oportet
eis
,
qui
successionem
habent
ab
Apostolis
,
qui
cum
Episcopatus
successione
charismata
veritatis
acceperunt
;
You
ought
to
obey
these
who
have
their
Succession
from
the
Apostles
,
who
together
with
the
Succession
of
their
Bishoprics
,
have
received
from
time
to
time
the
gifts
or
privileges
of
Truth
.
And
in
another
place
,
Ibid.
c.
45.
Apud
quas
est
ea
,
quae
est
ab
Apostolis
successio
,
hi
fidem
nostram
custodiunt
,
&
scripturas
sine
periculo
nobis
exponunt
;
With
whom
the
Succession
of
Bishops
from
the
Apostles
time
downwards
is
found
to
have
remained
,
these
are
they
who
conserve
our
Faith
,
and
do
expound
the
Scripture
unto
us
without
danger
.
Behold
the
vertue
of
Succession
,
which
this
blessed
Bishop
and
Martyr
St.
Irenaeus
esteemed
so
highly
in
his
days
,
as
he
ascribed
thereto
both
the
infallible
Conservation
of
Faith
,
and
true
Exposition
of
Scriptures
.
6.
And
it
is
to
be
noted
,
that
he
speaketh
not
only
of
Succession
in
Belief
,
as
every
one
of
our
Sectaries
will
seem
to
pretend
,
that
they
have
it
among
themselves
from
the
Apostles
,
(
which
yet
is
ridiculous
,
and
manifestly
false
,
as
before
hath
been
declared
,
and
after
shall
be
more
in
particular
;
)
but
he
speaketh
expresly
also
of
the
external
Succession
and
Continuation
of
Bishops
,
ascribing
to
them
,
and
proving
by
them
,
the
Succession
of
one
and
the
self-same
Faith
:
The
force
of
Succession
with
Irenaeus
&
other
Fathers
.
And
to
that
end
doth
he
number
up
all
the
Bishops
of
Rome
from
St.
Peter
to
his
time
,
as
Tertullian
before-alledged
did
,
(
notwithstanding
the
one
lived
in
France
,
and
the
other
in
Africa
,
)
proving
by
that
Succession
of
Roman
Bishops
the
true
Succession
of
one
and
the
self-same
Catholic
Faith
to
have
endured
,
not
only
in
these
several
Countreys
,
but
also
over
all
Christendom
,
and
that
from
Christ
to
those
times
;
esteeming
this
to
be
a
most
invincible
Proof
and
certain
Demonstration
,
or
(
to
use
St.
Irenaeus
his
own
words
)
plenissimam
ostensionem
,
a
most
full
probation
against
all
Heretics
whatsoever
.
7.
According
to
which
Principle
and
sure
Foundation
,
all
other
Fathers
also
that
have
ensued
since
,
from
Age
to
Age
,
have
stood
very
resolutely
upon
this
point
of
Succession
,
Hier.
dia.
ult.
cont.
Lucif.
against
the
Heretics
of
their
times
.
Brevem
(
saith
St.
Hierom
)
apertamque
animi
mei
sententiam
proferam
,
in
illa
esse
Ecclesia
permanendum
quae
ab
Apostolis
fundata
usque
ad
diem
hanc
durat
;
I
will
utter
briefly
my
sentence
and
judgment
;
we
must
abide
in
that
Church
,
which
being
founded
by
the
Apostles
,
hath
endured
unto
this
day
.
As
if
he
had
said
,
We
must
be
and
abide
in
that
Church
,
which
as
it
was
visibly
founded
and
spread
over
the
World
by
the
Apostles
Preaching
,
so
it
hath
visibly
been
continued
under
her
Bishops
and
Teachers
unto
this
day
.
Which
sentence
of
his
St.
Augustin
,
that
lived
with
him
,
tho'
somewhat
younger
,
confirmeth
in
these
words
:
Aug.
l.
de
utilitate
credent
.
c.
17.
Dubitabimus
nos
illius
Ecclesiae
considere
gremio
,
quae
ab
Apostolica
sede
per
Successiones
Episcoporum
(
frustra
haereticis
circumlatrantibus
)
culmen
Authoritatis
obtinuit
?
Shall
we
doubt
still
to
rest
in
the
lap
of
that
Church
,
which
hath
kept
continually
the
height
of
her
Authority
by
Succession
of
Bishops
from
the
See-Apostolic
unto
this
day
,
notwithstanding
the
vain
barking
of
Heretics
on
every
side
of
her
?
8.
Thus
said
St.
Augustin
of
the
visible
Church
in
his
days
,
which
had
not
continued
much
more
than
400
years
.
But
what
would
he
say
if
he
liv'd
in
our
days
,
Barking
of
Heretics
against
Succession
,
as
St.
Augustin
termeth
it
.
after
almost
1200
years
Succession
more
since
he
wrote
this
,
when
he
should
hear
far
greater
and
more
spiteful
barking
of
Heretics
against
the
same
,
than
he
heard
in
his
days
?
tho'
then
also
he
heard
much
,
and
much
of
that
which
we
hear
now
.
But
if
St.
Augustin
should
live
now
again
,
there
is
no
doubt
of
one
thing
;
which
is
,
that
he
would
make
this
his
Argument
of
Succession
far
more
strong
against
our
Heretics
,
and
esteem
it
so
much
the
more
,
by
how
much
the
Power
of
Christ
hath
shewed
it self
more
Omnipotent
in
continuing
the
same
since
,
for
so
many
Ages
more
after
him
,
amidst
so
many
troubles
and
turmoils
,
changes
and
alterations
of
Empires
,
and
Kingdoms
,
and
Temporal
States
,
as
before
we
have
noted
.
And
if
in
England
we
can
number
above
seventy
Archbishops
of
Canterbury
,
all
of
one
Religion
,
the
one
succeeding
the
other
,
since
our
first
Conversion
by
St.
Augustin
our
Apostle
,
(
not
to
speak
any
thing
of
the
British
Church
before
us
)
as
you
may
see
confessed
by
Cambden
and
other
new
heretical
Writers
of
our
own
;
and
that
this
English
Church
was
the
same
in
Faith
and
Belief
with
the
British
,
In
descr
.
Cantii
.
(
as
before
hath
been
shewed
)
and
both
of
them
one
with
the
Roman
and
General
Church
from
the
very
beginning
to
this
time
,
what
an
Antiquity
is
this
?
and
how
clear
and
evident
a
Succession
?
And
how
would
St.
Augustin
urge
this
Argument
against
our
Protestants
,
if
he
were
now
alive
again
.
9.
Sure
I
am
,
that
if
any
one
Baron
,
Earl
,
or
Duke
in
England
could
shew
but
the
half
of
these
years
for
the
continuance
and
possession
of
any
Temporal
State
,
Lordship
,
or
Land
in
England
,
he
would
highly
esteem
thereof
,
and
thereby
make
a
glorious
defence
against
any
wrangling
Companion
that
should
presume
to
pretend
the
same
,
and
deprive
him
thereof
,
if
he
could
truly
say
and
prove
(
as
we
do
in
the
Cause
of
our
Church
)
that
his
Ancestors
for
1300
years
together
had
continued
in
that
possession
.
But
no
man
can
prescribe
any
such
time
in
temporal
matters
,
and
therefore
are
they
well
called
Temporal
,
for
that
they
change
in
a
little
time
.
And
he
that
will
read
the
foresaid
Cambden's
Story
,
towards
the
end
of
every
English
Shire
,
A
comparison
between
the
durance
of
the
Church
&
temporal
States
.
(
where
he
taketh
upon
him
to
recount
the
Earls
or
Dukes
that
have
had
their
States
and
Titles
over
that
Shire
)
he
shall
see
such
a
broken
Succession
in
those
States
and
Signories
as
it
is
pitiful
to
behold
,
no
Dukedom
or
Earldom
continuing
lightly
three
or
four
Generations
together
in
any
one
Name
or
Family
.
And
this
is
the
frailty
and
uncertainty
of
human
things
.
10.
But
for
matters
of
Religion
appertaining
to
the
Soul
,
Almighty
God
hath
given
another
manner
of
force
unto
Succession
both
of
Men
and
Faith.
As
for
example
,
in
the
Law
of
Nature
,
he
made
the
same
to
endure
by
only
Tradition
,
without
Writing
,
for
more
than
2500
years
,
under
the
ancient
Patriarchs
before
and
after
the
Flood
of
Noe.
And
afterward
again
in
the
written
Law
,
the
Jews
continued
the
possession
of
their
Religion
by
Succession
of
Bishops
and
Ecclesiastical
Governors
from
Moses
unto
Christ
,
above
1500
years
,
notwithstanding
all
varieties
of
times
and
calamities
.
And
no
less
from
Christ
to
our
Age
hath
he
continued
the
same
in
a
much
more
glorious
sort
and
manner
.
In
which
latter
time
of
Christian
Religion
(
to
speak
only
of
this
for
the
present
)
so
many
mutations
have
been
made
,
both
in
the
Roman
Empire
it self
,
and
all
other
Realms
and
Kingdoms
round
about
us
,
as
all
men
know
,
and
may
be
seen
in
Histories
:
And
yet
hath
the
Succession
of
the
Catholic
Church
and
Pastors
thereof
,
together
with
the
Union
of
Faith
therein
taught
,
been
most
miraculously
conserved
amongst
all
these
tossings
and
turmoils
,
breaches
and
divisions
of
Temporal
Kingdoms
;
which
could
never
have
been
,
but
by
the
Omnipotent
Hand
of
our
Savior
that
hath
defended
it
;
especially
considering
withal
the
great
multitude
of
Sects
and
Heresies
that
from
time
to
time
have
risen
,
and
attempted
to
impugn
the
same
,
but
could
never
prevail
.
And
this
is
sufficient
for
this
first
and
principal
point
of
the
vertue
and
force
of
Ecclesiastical
Succession
.
11.
The
second
point
to
be
considered
is
,
That
when
Luther's
new
Religion
began
,
and
could
alledge
no
Successors
of
Bishops
,
The
second
principal
point
to
be
considered
about
the
visibility
of
the
Church
.
or
ancient
Teachers
for
it self
,
but
was
much
pressed
with
this
other
of
the
Catholics
,
he
devised
a
certain
notorious
and
ridiculous
shift
,
to
say
,
that
the
true
Church
was
invisible
to
the
eye
of
man
,
and
only
seen
by
God
,
and
consequently
had
no
need
of
any
visible
or
external
Succession
of
Men.
And
this
shift
of
his
is
discovered
by
that
he
writeth
both
against
[
](A56472-e70950-b)(a)
(a)
In
defens
.
l.
de
servo
arbitr.
Erasmus
,
and
[
](A56472-e70970-b)(b)
(b)
Lib.
cont.
Cathar
.
Catharinus
,
and
in
his
wicked
Treatise
[
](A56472-e70990-b)*
*
Part
1.
de
abroganda
Missa
privata
,
for
taking
away
private
Masses
;
where
having
had
Conference
with
the
Devil
,
(
as
himself
confesseth
)
he
asketh
very
stoutly
,
Who
can
shew
us
the
Church
,
seeing
she
is
secret
,
and
to
be
believed
only
in
Spirit
?
To
whom
if
any
man
would
oppose
S.
Aug.
that
saith
,
Aug.
in
tract
.
in
ep.
Joan.
digito
ostendimus
Ecclesiam
,
we
can
shew
the
Church
with
our
finger
,
should
not
Luther
be
well
match'd
think
you
?
12.
The
like
held
for
a
time
[
](A56472-e71080-b)*
*
Cap.
de
Conciliis
.
Brentius
,
as
appeareth
in
his
Confession
of
Wittemberg
,
and
some
others
of
that
Sect.
But
this
Opinion
of
Luther
did
not
long
please
his
Followers
;
for
that
[
](A56472-e71120-b)*
*
In
locis
com
.
loco
12.
de
Eccles.
Ph.
Melancthon
,
his
chief
Scholar
,
did
soon
after
teach
the
contrary
,
viz.
That
the
Church
was
visible
to
the
eyes
of
men
also
.
And
the
[
](A56472-e71160-b)(c)
(c)
Cent.
1.
l.
1.
c.
4.
Magdeburgians
do
hold
the
same
,
defining
every-where
the
Church
to
be
a
visible
Company
of
Men.
Which
going
back
of
the
principal
Lutherans
in
this
point
(
it
being
done
by
a
certain
Consultation
had
thereof
among
themselves
,
as
[
](A56472-e71230-b)(d)
(d)
Apol.
1.
part
3.
Calv.
l.
4.
Inst.
c.
1.
§
3.
Fredericus
Staphylus
the
Emperor's
Counsellor
,
that
had
been
one
of
them
,
affirmeth
)
was
some
Cause
perhaps
that
Calvin
,
coming
presently
after
them
,
took
upon
him
to
defend
the
same
Doctrin
again
,
saying
,
Nobis
invisibilem
,
&c.
We
are
forc'd
to
believe
the
Church
to
be
invisible
,
and
to
be
seen
only
by
the
eyes
of
God.
Lo
Calvin
putteth
necessity
in
this
point
of
Belief
.
Why
Lutherans
left
the
Paradox
of
the
invisibility
of
the
Church
.
13.
The
Causes
that
moved
the
chief
Lutherans
to
go
back
from
their
first
Opinion
about
the
invisibility
of
the
Church
,
were
principally
the
apparent
Evidences
and
Demonstrations
which
Catholics
do
alledge
both
out
or
Scriptures
,
Fathers
,
common
sense
and
reason
,
for
overthrow
of
that
most
fond
and
ridiculous
Paradox
.
And
first
,
out
of
holy
Scriptures
both
of
the
Old
and
New
Testament
;
these
men
being
not
able
to
alledge
any
one
place
where
the
Name
of
God's
Church
is
applied
to
an
Invisible
Congregation
;
the
Catholics
on
the
contrary
side
pressed
them
with
many
most
evident
Texts
of
Scripture
,
where
it
was
and
is
used
for
a
visible
Company
of
Men
:
as
that
in
the
Book
of
Numbers
,
ch.
20.
Cur
eduxisti
Ecclesiam
Domini
in
solitudinem
?
Why
hast
thou
brought
the
Church
of
God
into
the
Desart
?
And
again
in
3
Kings
,
ch.
8.
Convertitque
Rex
faciem
suam
,
&
benedixit
omni
Ecclesiae
Israel
,
omnis
enim
Ecclesia
Israel
,
stabat
,
&c.
The
King
turning
his
face
about
,
did
bless
all
the
Church
of
Israel
,
for
that
all
the
Church
of
Israel
was
present
,
&c.
Which
places
,
and
many
the
like
,
cannot
possibly
be
understood
of
an
Invisible
,
but
of
a
Visible
Company
.
14.
And
much
more
,
if
we
consider
the
speeches
of
Christ
and
his
Apostles
in
the
New
Testament
;
Matt.
18.
as
these
words
of
Christ
,
Dic
Ecclesiae
,
si
Ecclesiam
non
audierit
,
&c.
Tell
the
Church
,
and
if
he
hear
not
the
Church
,
let
him
be
unto
thee
as
an
Heathen
or
Publican
.
But
if
the
Church
were
invisible
,
neither
could
a
man
complain
to
the
Church
,
nor
hear
the
Church
.
Moreover
St.
Paul
exhorteth
the
chief
Pastors
of
the
Ephesians
to
attend
diligently
to
their
charge
,
Acts
20.
In
quo
vos
Spiritus
Sanctus
posuit
Episcopos
regere
Ecclesiam
Dei
:
In
which
the
H.
Ghost
hath
placed
you
as
Bishops
to
govern
the
Church
of
God.
But
how
could
they
,
being
visible
men
,
govern
a
Company
that
was
invisible
,
&
not
to
be
seen
?
Act.
15.18
.
Evident
Scriptures
for
the
visibility
of
the
Church
.
15.
And
yet
further
,
when
St.
Paul
and
St.
Barnabas
went
up
from
Antioch
to
Jerusalem
,
the
Scripture
saith
,
Deducti
sunt
ab
Ecclesia
,
&c.
They
were
brought
on
their
way
by
the
Church
of
Antioch
;
and
when
they
came
to
Jerusalem
,
suscepti
sunt
ab
Ecclesia
;
they
were
received
by
the
Church
.
And
yet
further
,
ascendit
Paulus
&
salutavit
Ecclesiam
;
Paul
went
and
saluted
the
Church
,
&c.
All
which
places
cannot
agree
possibly
to
an
invisible
Church
;
and
yet
that
this
was
the
true
Primitive
Church
of
Christ
,
no
man
can
deny
.
16.
And
finally
,
when
St.
Paul
doth
teach
Timothy
his
Scholar
,
1
Tim.
3.
Quomodo
oporteat
conversari
in
Domo
Dei
,
quae
est
Ecclesia
,
&c.
How
he
should
converse
and
govern
the
House
of
God
,
which
is
his
Church
,
Columna
&
Firmamentum
Veritatis
,
the
Pillar
and
Firmament
of
all
Truth
,
Ibid.
All
this
(
I
say
)
had
been
spoken
to
no
purpose
,
if
the
true
Church
of
Christ
were
invisible
;
for
how
can
a
man
converse
in
a
Congregation
which
he
cannot
see
or
know
;
or
how
can
the
Church
be
a
Pillar
and
sure
Firmament
of
Truth
to
resolve
all
Doubts
and
Questions
that
may
fall
out
about
Scriptures
,
Articles
of
Belief
,
and
Mysteries
of
Christ's
Religion
,
if
it
be
an
invisible
Congregation
,
that
no
man
seeth
,
discerneth
,
or
knoweth
where
or
how
to
repair
unto
it
,
nor
who
are
the
persons
therein
contained
?
17.
And
lastly
,
not
to
stand
longer
upon
this
matter
,
Evident
reasons
that
the
true
Church
must
be
visible
containing
both
good
and
bad
.
that
is
so
evident
in
it self
,
and
plain
to
common
sense
and
reason
;
if
the
true
Church
of
Christ
be
a
Society
not
of
Angels
,
Spirits
,
or
Souls
departed
,
but
of
Men
and
Women
in
this
life
,
that
must
be
governed
or
govern
therein
;
how
can
they
be
invisible
?
And
if
they
must
have
Communion
together
in
external
Sacraments
,
and
namely
in
[
](A56472-e71830-b)(a)
(a)
Marc.
ult.
Ephes.
4.
1.
Pet.
3.
Baptism
,
and
participation
of
the
Body
of
Christ
;
if
they
must
[
](A56472-e71860-b)(b)
(b)
Rom.
10.
Luc.
12.
1
Tim.
6.
profess
the
Name
and
Doctrin
of
Christ
externally
to
the
World
,
as
also
to
be
[
](A56472-e71900-b)(c)
(c)
Mat.
5.
Luc.
11.
Joan.
15.
persecuted
and
put
to
death
for
the
same
;
if
all
men
must
repair
unto
them
,
and
those
that
be
out
of
the
Church
to
enter
and
be
received
therein
,
and
those
that
be
in
her
to
be
resolved
of
their
doubts
,
to
lay
down
their
complaints
,
to
be
governed
and
directed
by
her
,
and
finally
to
obey
her
under
pain
of
Damnation
:
how
can
all
this
be
performed
,
[
](A56472-e71940-b)(d)
(d)
Mat.
28.
1
Cor.
12.
1
Tim.
3.5
.
St.
Augustin's
Discourses
about
the
visibility
of
the
Church
.
See
St.
Aug.
in
Psal.
44
,
47.
&
l.
2.
cont.
Petil.
c.
32
,
&
104.
l.
2.
cont.
Cresco
.
c.
36.
&
l.
4.
c.
58.
tract.
1
,
2.
in
ep.
Joan.
&c.
4.
collat.
3.
diei
in
Brevie
.
if
she
be
invisible
to
man's
eyes
,
and
only
seen
by
the
eyes
of
God
?
18.
To
alledge
Fathers
and
Doctors
in
this
behalf
were
both
endless
and
needless
,
for
that
all
of
them
every-where
almost
are
occupied
in
setting
forth
not
only
the
Visibility
,
but
the
Splendor
also
and
Greatness
,
yea
the
multitude
and
external
Majesty
of
Christ's
Church
throughout
the
World
in
their
days
:
and
only
St.
Augustin
may
serve
for
all
,
who
dilateth
himself
every-where
in
this
Argument
,
shewing
how
the
little
Stone
prophesied
by
Daniel
was
grown
to
be
a
huge
Mountain
,
and
terrible
to
the
whole
World
:
and
that
the
Tabernacle
of
Christ
(
which
is
his
Church
)
was
placed
by
him
in
the
Sun
to
be
seen
of
all
;
and
that
it
was
a
City
upon
a
Mountain
which
none
could
be
ignorant
of
;
and
other
like
Discourses
founded
on
evident
Scriptures
.
Whereby
is
refuted
not
only
the
first
shift
of
Luther
and
Calvin
making
the
true
Church
of
Christ
invisible
,
but
also
the
second
of
these
latter
Lutherans
,
who
(
tho'
overcome
with
the
former
proofs
)
do
grant
the
Church
to
be
a
visible
Company
,
yet
do
they
deny
it
to
be
that
external
conspicuous
Succession
of
Bishops
and
Councils
,
which
have
been
most
eminent
in
the
known
Christian
Church
from
the
Apostles
downward
;
but
rather
to
be
some
few
obscure
and
contemptible
people
(
which
they
call
the
Elect
)
that
have
lived
or
lurked
from
time
to
time
in
shadows
and
darkness
,
and
known
to
few
or
none
.
19.
But
this
second
device
is
more
fond
than
the
former
;
A
second
fond
device
of
Lutherans
about
an
obscure
Church
.
for
where
shall
a
man
seek
out
these
hidden
Fellows
to
treat
with
them
,
or
to
receive
Sacraments
at
their
hands
?
how
shall
they
be
known
?
how
may
they
be
trusted
?
whence
have
they
their
Authority
?
what
Succession
bring
they
down
by
imposition
of
hands
from
the
Apostles
time
?
may
not
every
Sect
of
Heretics
make
themselves
Christ's
Church
by
this
device
?
Wherefore
of
this
second
point
there
need
to
be
said
no
more
.
20.
There
remaineth
then
a
third
point
to
be
considered
by
the
Reader
before
we
come
to
set
down
the
Succession
of
John
Fox's
Church
;
The
third
point
of
John
Fox's
Opinion
about
the
true
Church
.
who
having
considered
with
himself
that
both
Luther
and
Calvin
did
hold
it
to
be
invisible
;
and
on
the
other
side
,
that
divers
chief
Lutherans
had
changed
their
Opinions
therein
,
and
held
it
to
be
visible
,
(
especially
Flaccus
Illyricus
,
and
the
rest
of
the
Magdeburgians
,
who
were
to
write
a
whole
Story
of
their
own
visible
Church
in
their
Centuries
,
and
Fox
,
to
follow
them
step
by
step
therein
,
in
his
English
Acts
and
Monuments
)
the
poor
man
was
brought
to
a
very
great
perplexity
;
forasmuch
as
on
the
one
side
,
to
leave
Luther
(
but
especially
Calvin
)
seemed
very
hard
unto
him
;
and
on
the
other
side
,
not
to
stick
to
the
Magdeburgians
,
that
are
his
Masters
in
his
Story
,
seemed
hard
also
:
But
especially
and
above
all
was
he
troubled
(
as
it
seemeth
)
with
the
reason
and
necessity
of
the
matter
it self
;
for
if
the
Church
of
Christ
be
invisible
,
how
can
Fox
or
the
Magdeburgians
write
so
great
and
large
stories
thereof
?
A
great
perplexity
of
John
Fox
.
Illyr.
gloss
.
in
Matth.
c.
1.
To
which
effect
Illyricus
writing
upon
the
Genealogy
set
down
by
St.
Matthew's
Gospel
,
of
the
true
Church
from
the
beginning
,
saith
thus
:
Ostendit
ista
series
Ecclesiam
&
Religionem
veram
habere
certas
historias
suae
originis
&
progressus
;
This
Genealogy
proveth
that
the
true
Church
and
Religion
have
assured
Histories
of
their
beginning
and
progress
.
21.
Thus
said
Illyricus
,
for
that
he
and
his
Fellows
were
then
in
hand
(
as
hath
been
said
)
with
their
Ecclesiastical
Histories
named
Centuries
;
which
they
could
not
well
have
written
,
holding
the
Church
to
be
invisible
;
neither
yet
John
Fox
could
begin
so
great
a
Volume
with
that
Opinion
.
Fox's
new
Opinion
making
the
Church
both
visible
and
invisible
.
Wherefore
,
after
much
breaking
his
brains
about
this
matter
,
(
as
it
seemeth
)
he
cometh
forth
with
a
new
Opinion
never
heard
of
perhaps
before
,
affirming
that
the
true
Church
of
Christ
is
both
visible
and
invisible
,
to
wit
,
visible
to
some
,
and
invisible
to
others
;
visible
to
them
that
are
in
her
,
and
invisible
to
them
that
are
out
of
her
.
You
shall
hear
his
words
.
Fox
in
his
protestation
to
the
Church
of
England
,
p.
2.
22.
Altho'
(
saith
he
)
the
right
Church
of
God
be
not
so
invisible
in
the
World
,
that
none
can
see
it
,
yet
neither
is
it
so
visible
again
that
every
worldly
eye
may
perceive
it
;
for
like
as
is
the
nature
of
Truth
,
so
is
the
proper
condition
of
the
true
Church
,
that
commonly
none
seeth
it
but
such
only
as
be
members
and
partakers
thereof
;
and
therefore
they
which
require
that
God's
holy
Church
should
be
evident
and
visible
to
the
whole
World
,
seem
to
define
the
great
Synagogue
of
the
World
,
rather
than
the
true
spiritual
Church
of
God.
23.
Thus
saith
he
;
wherein
you
see
that
he
maketh
the
true
Church
visible
,
but
only
to
such
as
are
in
her
,
and
Members
thereof
.
A
device
(
I
think
)
never
heard
of
before
,
and
fit
for
the
Brains
of
John
Fox
,
which
were
known
to
be
out
of
tune
for
many
years
before
he
died
;
for
if
he
do
not
trifle
and
equivocate
,
(
meaning
one-where
internal
Visibility
by
Faith
,
and
another-where
external
Visibility
to
the
Eye
)
but
doth
mean
indeed
as
he
should
do
,
and
as
the
Controversie
is
meant
,
of
external
visibility
to
man's
eye
,
then
is
it
most
ridiculous
that
none
can
see
the
true
Church
in
this
World
,
but
he
that
is
a
Member
of
her
;
for
she
is
to
be
seen
as
well
to
her
Enemies
and
Adversaries
,
as
to
her
Friends
and
Children
;
the
One
to
impugn
and
fight
against
her
,
the
Other
to
acknowledge
and
obey
her
.
And
I
would
(
for
examples
sake
)
demand
of
John
Fox
,
Whether
Herod
and
Nero
,
that
persecuted
the
true
visible
Church
of
Christ
,
were
of
that
Church
or
no
?
For
if
they
were
not
,
then
by
his
sentence
they
could
not
see
her
,
and
consequently
not
persecute
her
.
24.
His
comparison
also
between
Truth
and
the
true
Church
doth
not
hold
;
for
that
Truth
is
a
spiritual
thing
,
to
be
seen
only
by
the
eye
of
our
Understanding
,
but
the
true
Church
,
consisting
of
visible
Men
and
Women
,
may
be
seen
by
man's
eye
;
tho'
the
truth
thereof
(
to
wit
,
whether
this
or
that
visible
Congregation
be
the
true
Church
of
Christ
)
is
a
matter
of
Understanding
and
Belief
,
confirmed
unto
us
by
such
Arguments
as
before
we
have
recited
,
and
others
.
So
as
albeit
the
aforesaid
Persecutors
Herod
and
Nero
(
for
Example
)
did
not
see
the
Truth
of
that
Church
which
they
persecuted
,
How
Enemies
and
Persecutors
do
see
the
true
Church
.
in
respect
of
their
Doctrin
,
(
for
then
perhaps
they
would
not
have
done
it
)
yet
did
they
both
see
and
know
that
this
was
Christ's
visible
Church
,
to
wit
,
a
Congregation
professing
his
Name
and
Doctrin
;
yea
,
they
might
know
further
that
it
was
his
true
Church
,
seeing
it
was
begun
visibly
and
evidently
by
him
and
his
Apostles
in
their
days
,
and
so
continued
on
without
interruption
;
and
if
they
had
further
known
and
believed
(
as
we
do
)
that
he
had
promised
to
maintain
and
defend
this
Church
unto
the
worlds
end
,
then
must
they
either
have
doubted
of
his
Fidelity
or
Power
to
perform
it
,
or
must
have
believed
also
that
this
Church
could
not
fail
;
whereof
Protestants
doubting
,
must
needs
doubt
also
of
the
one
or
the
other
,
to
wit
,
of
the
Fidelity
and
of
the
Ability
of
our
Savior
to
perform
his
promise
.
And
this
is
the
force
of
Succession
even
with
Enemies
and
Infidels
25.
But
now
let
us
pass
to
the
principal
matter
intended
in
this
Chapter
,
which
is
,
the
Succession
or
Deduction
of
the
Protestants
Church
,
Fox
in
the
Title
.
promised
by
John
Fox
in
his
Acts
and
Monuments
;
Wherein
(
saith
he
)
is
set
forth
at
large
the
whole
race
and
course
of
the
Church
,
from
the
Primitive
to
these
latter
times
of
ours
,
&c.
Thus
he
promiseth
in
the
Title
;
but
how
he
doth
perform
it
in
his
whole
Book
,
we
shall
see
afterward
in
this
Declaration
.
—
Tho'
in
part
we
may
perceive
his
drift
,
by
that
he
protesteth
to
the
Church
of
England
before
his
entrance
into
his
Story
in
these
words
:
I
have
taken
in
hand
(
saith
he
)
this
History
,
The
purpose
of
John
Fox
in
his
Protest
.
p.
3.
that
as
other
Story-Writers
heretofore
have
employ'd
their
travail
to
magnifie
the
Church
of
Rome
,
so
in
this
History
might
appear
the
Image
of
both
Churches
,
but
especially
of
the
poor
,
oppressed
,
and
persecuted
Church
of
Christ
;
which
,
tho'
it
hath
been
so
long
trodden
under
foot
by
Enemies
,
neglected
in
the
World
,
not
regarded
in
Histories
,
and
almost
scarce
visible
and
known
to
worldly
eyes
,
yet
hath
it
been
the
true
Church
only
of
God
;
wherein
he
hath
mightily
wrought
hitherto
in
preserving
the
same
in
all
extreme
distresses
,
continually
stirring
up
from
time
to
time
faithful
Ministers
,
by
whom
always
hath
been
kept
some
sparks
of
this
true
Doctrin
and
Religion
.
And
forsomuch
as
the
true
Church
of
God
goeth
not
lightly
alone
,
but
is
accompanied
with
some
other
Church
or
Chappel
of
the
Devil
to
deface
and
malign
the
same
;
necessary
it
is
,
that
the
difference
between
them
both
be
seen
,
and
the
descent
of
the
right
Church
to
be
described
from
the
Apostles
time
,
&c.
26.
Here
we
see
all
John
Fox
his
drift
laid
down
.
First
,
he
meaneth
to
contradict
all
former
Writers
that
have
magnified
the
Church
of
Rome
,
and
the
Greatness
and
Glory
thereof
,
which
he
calleth
the
Devil's
Chappel
:
And
in
this
he
must
contradict
all
the
ancient
Fathers
and
Writers
for
divers
hundred
years
after
Christ
,
as
Irenaeus
,
Tertullian
,
Augustin
,
Optatus
,
and
other
Writers
,
that
bring
down
the
descent
of
the
true
Church
of
Christ
,
by
the
Succession
of
the
Bishops
and
Church
of
Rome
,
as
before
you
have
heard
.
And
secondly
Fox
meaneth
to
set
out
another
Christian
Church
,
trodden
under
foot
before
,
neglected
in
the
World
,
not
regarded
in
Histories
,
and
almost
scarce
visible
or
known
;
and
yet
was
,
and
is
(
forsooth
)
the
only
true
Church
of
Christ
,
keeping
some
spark
of
his
true
Doctrin
and
Religion
,
(
he
doth
not
say
that
all
was
true
which
she
held
,
nor
that
all
Christ's
Doctrin
was
taught
in
her
,
but
only
some
sparks
or
scraps
of
true
Doctrin
)
And
further
he
promiseth
,
that
he
will
describe
the
descent
of
this
Church
from
the
Apostles
time
.
27.
This
is
John
Fox
his
promise
,
and
we
accept
thereof
.
And
tho'
it
be
scarce
worth
the
performance
to
shew
us
a
hidden
,
obscure
,
and
trodden
down
Church
in
every
Age
,
that
keepeth
some
sparks
of
true
Doctrin
and
Religion
,
(
for
that
every
Sect
and
Heresie
,
not
denying
Christ
and
his
Doctrin
wholly
,
doth
so
,
)
yet
shall
we
accept
and
exact
the
same
(
being
never
so
miserable
and
beggarly
)
as
we
go
over
the
whole
course
of
Times
and
Ages
from
Christ
downward
,
following
therein
the
distribution
it self
that
John
Fox
hath
appointed
to
be
observed
in
his
Story
;
to
wit
,
What
is
to
be
handled
about
John
Fox's
Church
.
from
Christ
to
Constantine
300
years
;
from
Constantine
to
S.
Gregory
as
much
;
from
S.
Gregory
and
S.
Augustin
,
our
Apostles
,
to
the
Conquest
400
and
odd
years
;
from
the
Conquest
to
Wickliff
other
300
years
;
from
Wickliff
to
Luther
about
240
;
from
Luther's
time
to
ours
somewhat
less
than
a
hundred
.
In
all
which
variety
of
Times
we
shall
examin
briefly
,
Whether
John
Fox
his
Church
were
on
foot
or
no
?
What
Continuance
or
Succession
it
may
be
said
to
have
had
?
Where
,
when
,
and
by
what
men
,
it
was
begun
,
continued
,
and
acknowledged
?
What
Doctrin
it
held
,
and
whence
,
and
with
what
Vnion
or
Conformity
with
it self
,
or
with
the
Catholic
Roman
Church
?
Which
Catholic
Church
being
shewed
and
declared
in
the
first
Part
of
this
Book
to
have
been
founded
by
the
Apostles
,
and
conserved
visibly
from
that
time
hither
by
Succession
of
Bishops
and
Prelates
,
Governors
and
Professors
thereof
,
will
easily
also
bring
in
the
Notice
and
Certificate
of
John
Fox
his
opposite
Church
,
whereof
now
we
begin
to
treat
.
CHAP.
II.
The
particular
Examination
of
the
Descent
or
Succession
of
John
Fox
his
Church
in
England
or
elsewhere
,
for
the
first
Three
Hundred
years
after
CHRIST
,
to
wit
,
unto
the
time
of
Constantine
the
Emperour
:
And
whether
any
such
Church
was
extant
then
in
the
World
or
no
,
and
in
Whom
.
HE
that
will
consider
the
proportion
of
John
Fox
his
Book
of
Acts
and
Monuments
in
the
latter
Edition
,
he
shall
find
it
the
greatest
perhaps
in
Volume
that
ever
was
put
forth
in
our
English
Tongue
;
and
the
falsest
in
substance
,
The
substance
of
John
Fox's
Book
.
without
perhaps
,
that
ever
was
published
in
any
Tongue
.
The
Volume
consisteth
of
above
a
thousand
Leaves
of
the
largest
Paper
that
lightly
hath
been
seen
,
and
every
Leaf
containeth
four
great
Columns
;
and
yet
,
if
you
consider
how
many
Leaves
of
those
thousand
he
hath
spent
in
Deduction
of
the
whole
Church
,
either
His
or
Ours
,
and
the
whole
Ecclesiastical
Story
thereof
,
for
the
first
thousand
years
after
Christ
,
they
are
by
his
own
account
but
threescore
and
four
,
to
wit
,
scarce
the
thirtieth
part
of
that
he
bestoweth
in
the
last
five
hundred
years
.
2.
And
further
,
if
this
his
thousand
years
Story
,
containing
threescore
and
four
leaves
,
be
sifted
and
examined
what
it
containeth
,
not
four
of
them
do
appertain
to
that
which
he
should
handle
(
which
is
,
the
visible
Deduction
of
his
Church
)
as
we
shall
endeavor
briefly
to
shew
,
The
division
of
1060
years
into
four
principal
parts
.
dividing
the
whole
thousand
and
threescore
years
,
from
Christ
to
William
the
Conqueror
,
into
four
distinct
Times
or
Stations
,
appointed
out
by
John
Fox
himself
in
his
Book
;
to
wit
,
the
first
from
Christ
to
Constantine
,
containing
300
years
;
the
second
from
Constantine
to
K.
Ethelbert's
Conversion
by
St.
Augustin
,
containing
other
300
years
;
the
third
,
from
King
Ethelbert
,
and
other
six
Kings
of
England
reigning
jointly
with
him
,
unto
King
Egbert
the
first
Monarch
of
the
English
Nation
,
which
space
is
somewhat
more
than
other
200
years
;
and
the
fourth
from
King
Egbert
to
William
the
Conqueror
,
containing
the
same
,
or
some
few
more
years
.
3.
Let
us
now
follow
(
I
say
)
John
Fox
throughout
all
these
Ages
and
different
stations
of
times
,
and
see
out
of
what
Holes
or
Dens
he
will
draw
his
little
,
hidden
,
trodden
down
Church
,
different
from
the
Roman
Visible
Church
,
and
yet
endued
notwithstanding
from
time
to
time
with
some
little
sparks
of
Truth
;
which
he
promiseth
to
bring
down
from
the
Apostles
to
our
time
.
In
the
first
300
years
then
,
The
first
300
years
from
Christ
to
Constantine
.
from
Christ
to
Constantine
,
whereas
all
other
Ecclesiastical
Writers
,
and
St.
Luke
amongst
the
rest
in
his
Acts
of
the
Apostles
,
ch.
2
,
3
,
4
,
&c.
do
set
down
the
visible
beginning
of
Christ's
Church
by
his
Apostles
and
Disciples
;
their
strengthening
and
confirmation
by
the
coming
of
the
Holy
Ghost
;
their
preaching
and
converting
of
others
;
their
great
and
many
Miracles
,
and
thereby
the
establishing
and
wonderful
increase
of
the
said
Church
throughout
the
World
,
and
continuance
of
the
same
downward
by
Succession
of
Bishops
,
(
but
namely
and
specially
of
the
Bishops
of
Rome
,
Sup.
c.
8
,
9.
as
before
hath
been
declared
,
and
is
to
be
seen
in
the
Writings
of
Dionysius
Areopagita
,
Josephus
,
Justinus
,
Egesippus
,
Clemens
,
Irenaeus
,
Tertullian
,
Origenes
,
Julius
Africanus
,
Cyprian
,
Eusebius
,
and
others
of
these
Ages
:
)
John
Fox
followeth
no
such
order
at
all
,
nor
ever
so
much
as
mentioneth
any
descent
of
Bishops
of
His
Church
or
Ours
;
but
only
(
to
spend
time
,
The
impertinent
course
taken
by
John
Fox
.
and
fill
up
Paper
)
taketh
upon
him
to
translate
out
of
Eusebius
and
other
Authors
,
the
Martyrdoms
of
such
as
suffered
for
Christian
Religion
in
the
ten
general
Persecutions
of
these
first
300
years
;
setting
the
same
forth
also
in
painted
Pictures
,
for
no
other
purpose
(
as
it
seemeth
)
but
only
to
entertain
his
Reader
with
some
strange
and
delightful
Spectacle
;
and
afterward
so
to
joyn
his
Protestant
burned
Martyrs
with
those
of
the
Primitive
Church
,
as
the
Painting
being
somewhat
alike
,
the
simple
Reader
might
thereby
be
induced
to
think
that
there
was
no
great
difference
,
either
in
their
Persons
,
or
Cause
of
suffering
.
4.
But
I
would
ask
John
Fox
,
Reasons
to
prove
that
the
old
Martyrs
were
of
our
Church
,
and
not
of
Fox's
.
To
what
purpose
of
his
was
the
bringing
in
of
all
these
Martyrs
of
the
Primitive
Church
throughout
the
World
?
Were
they
His
,
or
Our
Martyrs
,
think
you
?
For
to
both
of
us
they
cannot
be
Martyrs
,
that
is
to
say
Witnesses
,
we
being
of
a
different
belief
;
for
that
we
of
our
part
do
hold
resolutely
the
saying
of
[
](A56472-e73710-b)*
*
Nisi
integram
inviolatamque
servaverit
absque
dubio
in
aeternum
peribit
.
St.
Athanasius
in
his
Creed
,
That
whosoever
doth
not
hold
all
and
every
point
of
the
Catholic
Faith
entirely
,
shall
perish
eternally
.
If
therefore
he
will
say
they
were
his
Martyrs
,
he
must
prove
that
they
were
in
all
and
every
point
of
His
Religion
,
and
not
of
Ours
.
And
to
examin
this
point
(
to
wit
,
of
what
Religion
they
were
,
whether
more
of
Ours
,
Who
do
more
honor
the
ancient
Martyrs
.
or
of
His
)
divers
considerations
may
be
brought
in
:
As
first
,
Who
of
us
do
more
honor
them
?
We
keep
their
Days
and
Feasts
,
as
all
men
know
;
we
put
them
in
our
Ecclesiastical
Calendar
and
Martyrology
;
we
keep
their
Relics
;
we
honor
their
Tombs
;
we
call
upon
them
in
Heaven
to
pray
for
us
,
as
reigning
in
most
high
Glory
with
Christ
:
All
which
Protestants
do
mislike
;
yea
,
See
Fox's
Calendar
in
the
beginning
of
his
Volume
.
John
Fox
by
name
hath
put
the
most
of
them
(
I
mean
of
the
Martyrs
of
these
first
300
years
)
quite
out
of
his
Ecclesiastical
Calendar
,
to
give
place
to
John
Wickliff
,
John
Husse
,
Martin
Luther
,
and
other
like
Companions
,
as
may
be
seen
in
the
very
first
pages
of
his
Book
;
which
is
a
sign
that
we
esteem
and
honor
them
more
than
they
;
which
we
would
not
do
,
if
we
did
not
persuade
our selves
that
they
were
of
our
Religion
,
and
not
of
Protestants
,
in
any
point
of
Controversie
between
us
.
5.
Moreover
the
Christian
visible
Church
of
that
time
,
(
to
wit
,
The
second
Reason
.
of
those
first
300
years
,
wherein
these
Martyrs
suffered
and
were
put
to
death
)
would
never
have
registred
them
for
Saints
,
nor
admitted
them
into
the
number
of
true
Martyrs
,
if
in
all
points
they
had
not
been
of
her
Faith
and
Communion
;
no
more
than
she
did
those
of
divers
Sects
,
namely
of
the
Marcionists
and
Montanists
,
who
were
very
many
,
and
bragged
of
Martyrdom
,
and
of
God's
assistance
therein
,
no
less
,
but
much
more
,
than
true
Catholics
;
as
Apollinaris
,
Cap.
15.
a
most
ancient
Bishop
(
related
by
Eusebius
in
his
fifth
Book
of
Ecclesiastical
History
)
doth
testifie
at
large
.
Yea
,
these
Heretics
(
especially
the
latter
sort
)
were
so
forward
in
Martyrdom
,
as
they
held
it
was
not
lawful
to
flee
in
time
of
Persecution
,
as
may
appear
by
Tertullian
,
who
defended
the
same
also
after
he
was
fallen
into
that
Heresie
himself
.
St.
Cyprian
doth
inveigh
often
against
the
Martyrs
of
the
Novatians
,
and
St.
Epiphanius
against
those
of
the
Euphemits
,
sirnamed
(
for
the
multitude
of
their
false
Martyrs
)
Martyrians
;
and
Tert.
l.
de
fuga
in
persecut.
Epiph.
in
panar
.
haeres
.
80.
Aug.
cont.
literas
Petiliani
l.
2.
c.
83.
&
cont.
2.
ep
Gaudentit
l.
2.
c.
26.
&
alibi
.
Of
heretical
Martyrs
.
St.
Augustin
no
less
earnestly
doth
detest
those
Martyrs
of
the
Donatists
,
who
,
rather
than
they
would
lack
Martyrs
,
were
ready
to
murder
themselves
.
All
which
Martyrs
notwithstanding
were
rejected
by
the
Catholic
Church
,
(
tho'
in
shew
they
died
for
Christ
)
for
that
they
agreed
not
with
her
in
all
points
of
Faith
and
Belief
.
And
consequently
we
may
infer
for
most
certain
,
that
seeing
the
Catholic
Church
of
that
time
(
and
of
all
times
since
)
hath
held
these
Martyrs
before
mentioned
of
the
first
ten
Persecutions
for
true
Saints
and
Martyrs
indeed
,
and
have
continued
their
honorable
remembrance
,
both
by
Histories
and
celebrating
their
annual
Feasts
and
Memories
;
sure
it
is
,
that
they
agreed
fully
with
the
said
known
Catholic
Church
of
those
Ages
.
Whereof
we
infer
again
,
That
seeing
the
Faith
of
those
first
300
years
was
continued
(
as
[
](A56472-e74050-b)*
*
Supra
c.
5
,
6.
before
we
have
proved
)
in
the
second
300
years
,
and
so
consequently
downward
,
and
delivered
to
us
;
and
forasmuch
as
the
Church
of
Rome
was
held
still
for
Head
of
all
this
Church
,
it
cannot
be
that
these
Martyrs
were
of
John
Fox's
Religion
,
and
consequently
are
to
no
purpose
brought
in
by
him
,
but
only
for
that
he
had
nothing
else
to
talk
of
,
or
to
make
a
shew
of
handling
some
pious
matter
in
his
Book
.
6.
[
](A56472-e74100-b)(a)
(a)
The
third
Reason
.
Moreover
,
if
we
would
take
upon
us
to
reflect
upon
all
that
is
extant
of
the
sayings
and
doings
of
these
Martyrs
recorded
in
their
Histories
,
we
might
soon
discern
of
what
Religion
they
were
,
and
whether
they
were
John
Fox
his
Martyrs
or
Ours
:
As
for
example
,
in
that
Answer
of
[
](A56472-e74120-b)(b)
(b)
St.
Andrew
.
St.
Andrew
the
Apostle
and
holy
Martyr
,
which
he
made
to
Aegeas
the
Proconsul
,
that
exhorted
him
to
sacrifice
to
Idols
:
[
](A56472-e74160-b)(c)
(c)
See
the
story
of
his
passion
written
by
the
Church
of
Achaia
in
those
days
,
&
cited
by
Remigius
in
Psal.
21.
&
by
Lanfrank
lib.
cont.
Berengar
.
&
by
St.
Bernard
Serm.
de
St.
Andrea
,
&
many
others
.
St.
Laurence
.
Ego
(
saith
he
)
Omnipotenti
Deo
(
qui
unus
&
verus
est
)
immolo
quotidie
,
&c.
I
do
sacrifice
daily
to
Almighty
God
(
that
is
One
and
True
)
not
the
flesh
of
Bulls
,
or
blood
of
Goats
,
but
the
immaculate
Lamb
upon
the
Altar
,
whose
flesh
after
that
all
the
Faithful
People
have
eaten
,
the
same
Lamb
that
is
sacrificed
remaineth
whole
and
alive
as
before
.
This
man
,
as
you
see
,
spoke
not
as
a
Protestant
Martyr
.
7.
The
Speech
also
of
St.
Laurence
Martyr
,
that
suffered
in
Rome
under
the
Emperor
Valerianus
(
the
same
year
that
St.
Cyprian
did
in
Carthage
)
his
Speech
(
I
say
)
to
Pope
Sixtus
Bishop
of
Rome
,
whose
Deacon
he
was
,
and
who
was
carry'd
to
Martyrdom
three
days
before
him
,
doth
not
shew
that
he
was
a
Protestant
,
but
rather
a
plain
Papist
,
as
both
St.
Ambrose
,
St.
Augustin
,
and
other
later
Authors
,
Amb.
l.
1.
Officior
.
c.
41.
&
l.
2.
c.
28.
Aug.
tract.
27.
in
Joan.
&
Serm.
de
Sanctis
.
do
relate
the
same
.
Cùm
videret
Laurentius
(
saith
St.
Ambrose
)
Sixtum
Episcopum
suum
ad
Martyrium
duci
,
flere
coepit
,
&c.
When
Laurence
the
Deacon
saw
his
Bishop
Sixtus
to
be
carried
away
to
Martyrdom
,
he
began
to
weep
,
not
for
the
others
suffering
,
but
for
his
own
remaining
behind
him
;
wherefore
he
cried
unto
him
in
these
words
:
Whither
do
you
go
(
O
Father
)
without
your
Son
;
and
whither
do
you
hasten
(
O
holy
Priest
)
without
your
Deacon
?
You
were
never
wont
to
offer
Sacrifice
without
a
Minister
;
what
then
hath
displeased
you
in
me
,
that
you
leave
me
behind
you
?
Have
you
proved
me
perhaps
to
be
a
Coward
?
Make
trial
,
I
pray
you
,
whether
you
have
chosen
unto
your self
a
fit
Minister
,
to
whom
you
have
committed
the
dispensing
of
our
Lord's
Blood
:
And
then
,
seeing
you
have
not
denied
unto
me
the
Fellowship
of
administring
Sacraments
,
do
not
deny
me
the
Fellowship
of
shedding
my
Blood
also
with
you
.
St.
Laurence
speaketh
like
a
flat
Papist
.
8.
Thus
talked
St.
Laurence
of
his
Deacon's
Office
in
dispensing
the
Blood
of
Christ
from
the
Altar
,
and
in
ministring
to
his
Bishop
while
he
offered
Sacrifice
;
which
is
a
phrase
far
different
from
Protestants
manner
of
Speech
.
But
if
we
consider
the
Speech
of
the
Heathen
Emperour
to
St.
Laurence
,
set
down
by
Aurelius
Prudentius
above
1200
years
past
,
objecting
to
Christian
Priests
their
sacrificing
in
Gold
,
and
dispensing
the
Blood
of
our
Savior
in
silver
Cups
,
and
the
like
;
we
shall
easily
see
of
what
Religion
this
Martyr
was
.
Hunc
esse
vestris
Orgiis
Prudent
.
in
hymn
.
de
Sancto
Laurentio
.
Mor
émque
&
artem
proditum
est
;
Hanc
disciplinam
foederis
;
Libent
ut
auro
Antistites
.
Argenteis
scyphis
ferunt
Fumare
sacrum
sanguinem
,
Auróque
nocturnis
sacris
,
Astare
fixos
caereos
,
&c.
We
hear
(
saith
the
Persecutor
)
this
to
be
the
fashion
and
device
of
your
Feasts
,
and
discipline
of
your
Confederation
,
that
your
Bishops
must
sacrifice
in
Gold
,
and
dispense
Blood
in
Silver
Cups
,
and
that
in
your
Night-Vigils
you
have
Waxen
Torches
in
Golden
Candlesticks
.
&c.
And
thus
much
of
St.
Laurence
,
whose
Persecutor
speaketh
like
a
perfect
Protestant
,
which
is
an
Argument
that
himself
was
none
.
9.
Now
as
for
the
other
glorious
Martyr
and
Bishop
St.
Cyprian
,
Pont.
Diac.
in
vi●
.
Cyprian
.
See
also
the
28
Epistle
of
S.
Cyp.
himself
.
Supra
p.
1.
c.
6.
who
suffered
under
the
same
Emperour
,
and
in
the
same
year
that
Pope
Sixtus
and
St.
Laurence
did
,
(
as
appears
by
Pontius
his
Deacon
that
lived
with
him
)
we
have
shewed
before
that
the
[
](A56472-e74790-b)*
*
Cent.
3.
c.
4.
Magdeburgians
do
reprehend
him
sharply
(
I
mean
St.
Cyprian
)
for
this
very
point
about
offering
Sacrifice
,
for
that
he
saith
,
Sacerdotem
vice
Christi
fungi
,
&
Deo
Patri
sacrificium
offerre
,
lib.
2.
ep.
3.
That
the
Priest
doth
perform
the
Office
of
Christ
,
and
offereth
Sacrifice
to
God
the
Father
.
So
as
now
we
have
here
three
Massing
or
Sacrificing
Priests
,
Old
Martyrs
massing
Priests
.
(
which
is
the
highest
Crime
objected
to
Priests
now
in
England
)
and
a
Massing
Deacon
that
helpeth
to
Mass
,
and
all
four
most
glorious
Martyrs
,
within
these
first
300
years
,
to
wit
,
St.
Andrew
the
Apostle
by
his
own
Confession
,
St.
Sixtus
Bishop
of
Rome
by
the
testimony
of
St.
Laurence
,
St.
Cyprian
Bishop
of
Carthage
by
the
accusation
of
the
Magdeburgians
,
and
St.
Laurence
the
Deacon
by
testimony
of
Prudentius
,
St.
Ambrose
,
and
others
.
And
it
were
over-long
to
pass
any
further
in
this
examination
(
for
that
the
Examples
would
be
infinite
)
this
be-being
sufficient
to
shew
how
little
it
maketh
for
John
Fox
his
purpose
to
have
brought
in
this
so
large
and
particular
a
story
of
all
the
Martyrs
of
the
first
ten
Persecutions
,
they
being
so
opposite
to
his
late
Protestant
Martyrs
as
they
are
.
10.
Well
then
,
this
is
sufficient
for
these
Martyrs
.
But
what
shall
we
say
to
the
whole
intent
and
drift
of
John
Fox
,
which
should
have
been
(
as
you
know
)
to
lay
before
us
the
continual
descent
(
throughout
these
first
three
Ages
)
of
his
poor
,
oppressed
,
and
persecuted
(
and
yet
the
only
true
)
Church
of
Christ
,
almost
scarce
visible
or
known
to
worldly
eyes
,
&
c
?
This
,
I
say
,
he
should
have
shewed
and
laid
open
to
us
,
for
that
we
find
no
other
Christian
Church
known
in
the
World
in
these
first
300
years
,
but
only
One
;
which
,
tho'
it
were
much
persecuted
yet
was
it
neither
obscure
,
nor
hidden
from
the
eyes
either
of
good
or
bad
,
but
most
visible
and
apparent
to
all
the
World.
The
glorious
state
of
the
Cath.
Church
under
Constantine
.
Euseb.
l.
4.
de
vit.
Constant
.
And
in
the
end
of
these
300
years
,
(
to
wit
,
under
Constantine
the
Emperour
,
and
Silvester
the
Pope
of
Rome
)
the
same
came
to
be
so
magnificent
and
glorious
,
as
all
the
World
remained
astonished
thereat
;
which
appeareth
partly
by
that
which
Eusebius
and
all
other
Ecclesiastical
Writers
do
recount
in
the
Life
of
the
said
Constantine
;
especially
Eusebius
,
that
wrote
four
whole
Books
of
the
said
Constantine's
Life
and
Actions
,
(
who
was
a
most
excellent
Christian
Emperour
:
)
And
,
amongst
other
points
of
his
most
pious
Devotion
,
it
is
recorded
that
he
builded
four
goodly
Churches
within
the
City
of
Rome
,
Four
Churches
in
Rome
built
by
Constantine
.
carrying
Earth
to
the
first
Foundation
of
them
with
his
own
hands
,
and
adorning
them
with
holy
Images
,
endowing
the
same
with
rich
Possessions
,
Furniture
,
and
Ecclesiastical
Ornaments
,
and
consecrated
precious
Vessels
for
Divine
Service
;
dedicating
the
one
of
them
(
which
was
his
own
Palace
of
Lateran
)
unto
our
Savior
and
St.
John
Baptist
,
the
other
to
St.
Peter
,
the
third
to
St.
Paul
,
and
the
fourth
to
St.
Laurence
,
all
which
do
remain
unto
this
day
;
and
the
very
manner
of
building
thereof
,
with
their
Altars
,
Fonts
,
Pictures
,
and
other
such-like
Antiquities
,
do
well
shew
without
Books
what
manner
of
Religion
was
then
in
use
.
11.
This
was
the
known
visible
Church
then
of
Christians
in
those
days
,
as
glorious
and
renowned
as
can
be
imagined
.
Of
which
Church
one
wrote
at
that
time
to
Constantine
himself
thus
:
[
](A56472-e75270-b)*
*
Julius
Firmicus
l.
ad
Imp.
de
abol
.
Idol
.
Quis
locus
in
terra
est
,
&
c
?
What
place
is
there
in
the
whole
Earth
,
which
hath
not
received
the
Faith
of
Christ
,
either
where
the
Sun
riseth
,
or
where
it
falleth
?
where
the
North-Pole
is
elevated
,
or
where
the
South
,
all
is
filled
with
the
Majesty
of
this
God.
Optat.
l.
2.
cont.
Parmen.
The
same
writeth
Optatus
;
Concedite
Deo
,
&c.
"
Yield
this
unto
Christ
,
who
is
God
,
that
his
Garden
spread
it self
over
all
the
World
:
Can
you
deny
unto
him
now
,
but
that
Christians
do
possess
both
East
,
West
,
North
,
and
South
,
as
also
the
Provinces
of
innumerable
Islands
?
And
the
same
hath
St.
Basil
in
his
72d
and
75th
Epistle
,
and
the
like
St.
Hilary
lib.
6.
de
Trinitate
.
This
then
was
the
greatness
of
this
Universal
Catholic
Church
at
that
day
;
and
of
this
Church
were
counted
the
head
Bishops
(
for
all
these
300
years
)
the
Popes
and
Bishops
of
Rome
,
as
appeareth
by
the
deductions
made
by
[
](A56472-e75370-b)*
*
Supra
c.
4
,
5.
Irenaeus
,
Tertullian
,
and
others
,
before
mentioned
;
and
in
this
Church
was
held
to
be
all
Catholic
Truth
,
and
none
out
of
it
:
Which
being
so
,
I
would
gladly
know
what
poor
,
obscure
,
trodden-down
Church
,
neglected
in
the
World
,
not
regarded
in
Histories
,
and
almost
scarce
visible
or
known
(
which
yet
he
saith
to
be
the
only
true
Church
of
God
)
can
John
Fox
find
us
out
in
these
first
300
years
?
especially
seeing
he
saith
also
,
that
it
must
be
different
from
the
Church
of
Rome
,
as
from
the
Devil's
Chappel
;
and
that
it
must
come
down
from
the
Apostles
time
,
and
always
hold
some
sparkles
of
true
Doctrin
.
The
obscure
mathematical
Church
of
John
Fox
.
12.
For
Example
or
Proof
whereof
notwithstanding
,
he
mentioneth
no
one
Man
,
Woman
,
or
Child
that
was
of
that
Church
in
all
these
300
years
;
and
consequently
he
driveth
us
to
imagin
or
seek
out
who
they
are
that
made
up
this
obscure
Church
of
his
,
different
and
opposite
to
the
Roman
:
And
I
can
find
none
,
except
the
known
Heretics
of
these
first
three
Ages
,
to
whom
the
description
of
his
Church
may
easily
agree
;
for
first
,
none
will
deny
but
that
,
albeit
they
were
many
in
number
,
as
Simon
Magus
and
his
Followers
,
the
Nicolaits
,
Cerynthians
,
The
chief
Heretics
of
the
first
300
years
.
Ebionites
,
Menandrians
,
Saturnians
,
in
the
first
Age
;
Basilidians
,
Gnosticks
,
Cerdonists
,
Marcionists
,
Valentinians
,
Encratites
,
Montanists
,
and
others
,
in
the
second
Age
;
as
also
,
Helchesits
,
Novatians
,
Sabellians
,
Manichees
,
and
many
more
,
in
the
third
Age
;
and
that
in
divers
Countries
and
Provinces
they
had
their
Followers
,
their
Churches
,
their
Assemblies
,
under
the
name
of
Reformed
Christians
,
Elect
People
,
and
men
of
more
perfection
than
the
rest
:
yet
,
in
respect
of
the
glorious
Catholic
Church
that
shined
throughout
the
World
,
they
were
just
as
John
Fox
describeth
his
People
here
,
to
wit
,
a
poor
,
oppressed
,
and
persecuted
Church
,
How
old
Heretics
were
persecuted
.
&c.
Oppressed
by
force
of
Truth
,
and
persecuted
by
the
famous
Writings
of
Catholic
Doctors
against
them
,
as
(
after
the
Apostles
themselves
)
St.
Ignatius
,
Justinus
Martyr
,
St.
Dionyse
of
Corinth
,
St.
Polycarp
,
Irenaeus
,
Clem.
Alexandrinus
,
Tertullian
,
Origen
,
Cyprian
,
Ammonius
,
Pamphilus
,
Arnobius
,
and
others
:
They
were
persecuted
also
by
the
Excommunications
and
spiritual
Censures
of
all
Catholic
Bishops
throughout
the
World
,
but
especially
by
the
Popes
of
Rome
,
from
St.
Peter
to
Pope
Silvester
,
which
were
Thirty-three
in
number
,
all
Martyrs
,
and
every
one
of
them
condemned
the
Heretics
of
his
time
.
13.
This
accursed
new
Church
also
of
Heretics
had
the
other
quality
ascribed
in
like
manner
by
John
Fox
to
his
Church
,
to
wit
,
that
they
were
neglected
in
the
Christian
World
,
and
not
regarded
in
Stories
;
but
only
to
recount
them
to
their
shame
and
damnation
.
Finally
,
the
last
commendation
also
was
not
wanting
to
them
,
that
they
were
almost
scarce
visible
or
known
,
How
old
Heretics
agree
to
John
Fox's
Church
.
in
respect
of
the
flourishing
Catholic
Church
.
And
lastly
,
these
congregations
and
swarms
of
Heretics
(
tho'
never
so
much
divided
among
themselves
)
continued
indeed
from
the
Apostles
by
a
kind
of
broken
Succession
of
times
,
the
one
rising
,
and
the
other
falling
.
And
they
had
the
last
point
also
specified
by
John
Fox
,
of
keeping
some
sparks
of
true
Doctrin
in
Religion
:
Aug.
l.
2.
quaest.
Evang.
c.
40.
for
that
(
as
St.
Augustin
writeth
)
Nulla
falsa
Doctrina
est
,
quae
aliqua
Vera
non
intermisceat
;
There
is
no
Doctrin
so
false
,
which
doth
not
interlace
some
true
things
.
And
this
is
proper
to
Heresies
;
for
that
otherwise
,
if
they
had
no
points
of
true
Doctrin
,
they
should
be
rather
Apostates
than
properly
Heretics
;
for
that
Apostates
are
those
that
deny
all
Christ's
Doctrin
,
but
Heretics
do
grant
some
parts
,
and
deny
others
.
14.
About
which
point
of
old
Heretics
,
A
point
much
to
be
noted
.
and
their
Affinity
with
the
Protestants
of
this
Age
,
it
is
worth
the
noting
,
That
whatsoever
some
of
our
late
English
Writers
(
especially
the
Minister
O.
E.
or
Matthew
Sutcliff
)
do
prattle
to
the
contrary
,
yet
shall
you
never
find
any
one
Article
of
those
that
are
in
controversie
,
and
held
by
us
at
this
day
against
the
Protestants
,
to
have
been
held
singularly
by
any
one
old
Heretic
in
that
sense
as
we
do
hold
the
same
,
and
much
less
condemn'd
for
Heresie
in
him
or
them
by
the
Church
in
these
days
,
or
by
any
one
Father
thereof
.
And
on
the
other
side
,
you
shall
find
divers
Doctrins
held
by
them
,
and
condemn'd
in
them
by
the
Church
for
Heresies
,
(
I
mean
the
Heretics
of
the
first
300
years
)
which
the
Protestants
do
hold
at
this
day
properly
,
and
in
the
same
sense
that
those
Heretics
did
:
And
We
do
condemn
the
same
for
Heresies
in
Them
,
as
the
Primitive
Church
did
in
the
Other
.
As
for
Example
,
that
of
the
Pseudo-Apostoli
,
Heretics
called
false
Apostles
,
who
did
think
only
Faith
to
be
sufficient
to
Salvation
without
Works
;
Aug.
l.
de
fide
&
oper.
c.
14.
&
de
unico
bap
.
c.
10.
against
which
Heresie
St.
Augustin
saith
were
written
the
Epistles
of
St.
James
,
St.
Jude
,
St.
Peter
,
and
St.
John.
15.
That
other
point
also
,
Apud
Thoed
.
dial.
3.
which
St.
Ignatius
reporteth
of
certain
Heretics
in
his
time
,
Qui
non
confitebantur
Eucharistiam
esse
Carnem
Salvatoris
nostri
Jesu
Christi
,
quae
pro
peccatis
nostris
passa
est
;
Who
did
not
confess
that
the
Eucharist
was
the
Flesh
of
our
Savior
Jesus
Christ
that
suffered
for
us
.
That
other
Doctrin
in
like
manner
that
Theodoretus
writeth
of
the
Novatians
,
His
,
Theod.
l.
3.
haeret
.
fabulat
.
c.
35.
Old
Heresies
held
formally
again
by
Protestants
.
qui
ab
ipsis
tinguntur
sacrum
Chrisma
non
praebent
:
quocirca
eos
,
qui
ex
hac
haeresi
Corpori
Ecclesiae
conjunguntur
,
benedicti
Patres
ungi
jusserunt
;
To
those
that
are
baptized
by
them
(
the
Novatians
)
they
do
not
give
holy
Chrism
,
for
which
cause
,
whosoever
returning
from
that
Heresie
are
to
be
joyned
to
the
Body
of
the
Catholic
Church
,
the
holy
Fathers
commanded
that
they
should
be
anointed
with
the
said
Chrism
.
16.
Cornelius
also
,
Bishop
of
Rome
,
complaineth
that
the
said
Novatus
and
Novatians
did
not
receive
the
Sacrament
of
Confirmation
:
For
speaking
of
Novatus
he
saith
,
Qui
sigillo
Domini
ab
Episcopo
non
signatus
fuit
,
Cornel.
Papa
apud
Euseb.
l.
6.
hist.
c.
35.
quomodo
(
quaeso
)
Sanctum
Spiritum
adeptus
est
?
He
that
was
not
signed
with
the
Seal
of
our
Lord
by
the
Bishop
,
how
could
he
(
think
you
)
obtain
the
Holy
Ghost
?
The
same
Heretics
also
deny'd
the
power
of
absolving
from
sin
in
Priests
,
as
also
Confession
and
Satisfaction
,
according
as
the
same
holy
Bishop
and
Pope
Cornelius
objecteth
unto
him
,
by
the
testimony
of
St.
Cyprian
.
Cyp.
l.
4.
ep.
2.
And
finally
,
to
go
no
further
within
these
first
300
years
,
St.
Hierom
objecteth
for
an
Heresie
to
the
Manichees
the
denying
of
Man's
Free-will
,
saying
,
Manichaeorum
Dogma
est
hominum
damnare
naturam
,
&
liberum
auferre
arbitrium
:
Hier.
in
prooem.
dialog.
contra
Pelag.
"
It
is
the
Doctrin
of
the
Manichees
to
condemn
Man's
Nature
,
and
to
take
away
Free-will
.
Chrys.
hom.
43.
in
Joan.
Aug.
l.
cont.
Manich.
&
ep.
28.
So
saith
St.
Hierom
;
and
St.
Chrysostom
and
St.
Augustin
do
also
testifie
the
same
of
the
Manichees
expresly
.
And
tho'
perhaps
the
Manichees
held
that
Doctrin
upon
other
grounds
than
Protestants
do
,
yet
in
the
Heresie
it self
they
do
plainly
symbolize
and
agree
.
17.
These
are
matters
then
most
evident
and
clear
,
nor
can
they
be
deny'd
,
but
that
these
Opinions
are
held
by
Protestants
at
this
day
,
in
the
very
same
words
,
sense
,
and
meaning
,
as
they
were
by
the
forenamed
old
Heretics
,
wherein
also
they
were
anathematiz'd
and
condemn'd
by
the
known
Catholic
Church
of
these
ancient
Ages
.
Old
Heresies
fraudulently
objected
to
Catholics
.
18.
But
now
,
when
on
the
contrary
side
some
Sectaries
of
our
time
(
to
cure
or
cover
this
wound
of
theirs
)
will
needs
,
like
Apes
,
object
to
us
again
,
That
we
hold
some
old
condemned
Errors
and
Heresies
also
,
(
or
rather
some
shadow
or
similitude
thereof
)
you
shall
ever
find
one
of
these
two
frauds
or
falshoods
in
their
Objection
,
to
wit
,
that
either
they
object
unto
us
that
which
we
indeed
hold
not
at
all
,
or
at
least
not
in
the
sense
which
they
object
it
,
or
that
the
thing
in
truth
is
no
Error
in
it self
,
nor
ever
was
held
or
condemned
for
such
in
the
sense
and
meaning
in
which
we
hold
it
,
tho'
it
may
have
some
little
external
similitude
with
that
which
was
an
Error
:
As
for
Example
;
O.
E.
objecteth
unto
us
,
The
1
fraud
.
That
we
do
symbolize
and
participate
with
two
old
Heresies
;
the
one
of
the
Angelici
,
Aug.
haeres.
39.
qui
Angelos
adorabant
,
that
did
adore
Angels
,
as
St.
Augustin
saith
;
the
other
of
the
Collyridians
,
(
so
called
of
the
Greek
word
Collyra
,
signifying
a
little
triangular
Cake
or
Bun
,
that
those
Heretics
,
being
Women
,
did
offer
in
Sacrifice
to
our
Blessed
Lady
.
)
But
in
both
these
Examples
we
utterly
deny
that
we
agree
in
Doctrin
or
Practice
with
those
Heretics
;
seeing
that
we
neither
adore
nor
worship
with
Divine
Honor
Angels
or
other
Saints
,
nor
do
offer
Sacrifice
to
the
Mother
of
God
,
but
only
to
God
himself
alone
;
tho'
in
the
Honor
and
Memory
also
of
his
Mother
,
D.
Thom.
2.2
.
q.
85.
art.
2.
and
other
Saints
glorified
by
him
;
which
Doctrin
of
ours
is
extant
in
all
our
Books
.
So
as
here
is
manifestly
found
the
first
fraud
of
our
Adversaries
,
which
is
,
to
object
to
us
that
which
we
hold
not
indeed
.
The
2
fraud
.
19.
And
the
other
falshood
also
cannot
be
deny'd
,
whereby
they
affirm
the
Doctrin
which
we
truly
hold
and
practise
in
this
behalf
,
about
honoring
of
Saints
,
to
have
been
at
any
time
held
for
Error
,
or
condemn'd
by
the
ancient
Catholic
Church
,
or
Teachers
thereof
,
for
such
.
Truth
it
is
,
that
the
Magdeburgians
are
not
asham'd
to
note
this
for
an
Error
in
Origen
;
Invocandos
Angelos
Origenes
putavit
,
homil.
1.
in
Ezech.
Origen
thought
Angels
to
be
invoked
.
And
then
again
,
Cent.
3.
c.
4.
&
§
de
Angelis
.
Hanc
formulam
invocandi
Angelos
proponit
,
Veni
Angele
,
suscipe
conversum
ab
Errore
pristino
,
&c.
And
he
setteth
down
this
form
of
praying
to
Angels
,
Come
Angel
,
receive
him
that
is
converted
from
his
former
Errors
,
&c.
20.
But
I
would
have
the
Magdeburgians
,
or
any
of
their
Partners
,
shew
me
when
or
where
this
Sentence
of
Origen
was
ever
noted
or
condemned
by
Antiquity
for
Error
or
Heresie
,
as
some
other
Doctrins
of
his
were
.
Certain
it
is
,
they
cannot
;
which
is
a
singular
Argument
against
them
;
for
that
those
Watchmen
of
the
Church
,
that
noted
and
condemned
those
other
Errors
of
his
,
would
have
noted
also
this
,
if
it
had
been
taken
for
an
Error
in
those
days
.
And
further
,
About
honorring
and
Invocation
of
Angels
.
I
say
to
the
Magdeburgians
,
Let
them
tell
us
whether
other
holy
Fathers
(
yea
,
the
chiefest
of
God's
Church
)
after
Origen
did
not
hold
the
very
same
Doctrin
?
Sure
I
am
,
that
the
Magdeburgians
themselves
,
in
the
very
next
Century
after
,
do
condemn
by
Name
St.
Ephrem
and
St.
Hilary
for
this
Doctrin
of
Invocation
of
Angels
in
the
same
sense
that
Origen
did
hold
it
.
And
then
again
,
Cent.
3.
c.
4.
in
the
same
third
Century
,
they
do
reprehend
by
Name
for
Invocation
of
other
Saints
(
which
is
the
same
Controversie
)
the
gravest
Doctors
of
the
Church
,
to
wit
,
St.
Athanasius
,
St.
Basil
,
St.
Gregory
Nazianzen
,
St.
Ambrose
,
St.
Epiphanius
,
Ephrem
,
and
Prudentius
,
citing
their
plain
words
,
and
condemning
their
Doctrin
in
this
behalf
.
So
as
if
this
were
an
Heresie
,
all
these
Fathers
were
Heretics
,
which
were
a
blasphemous
cogitation
to
think
,
and
much
more
to
speak
or
utter
.
And
thus
much
of
the
first
Objection
about
honoring
Angels
and
other
Saints
,
wherein
Protestants
do
only
calumniate
our
doings
,
as
you
see
.
21.
As
for
the
Collyridians
,
he
that
will
read
St.
Epiphanius
,
Epiph.
l.
3.
to
.
2.
haeres
.
78
,
79.
who
writeth
of
that
mad
fond
fantastical
Error
of
certain
Women
in
Thracia
(
for
so
he
termeth
them
)
that
would
needs
make
our
Blessed
Lady
a
Goddess
,
and
offer
Sacrifice
unto
her
,
he
shall
find
this
Father
to
handle
two
things
at
large
.
First
,
About
the
Heresie
of
the
Collyridians
.
That
notwithstanding
our
Blessed
Lady
,
for
the
Privilege
of
bearing
the
Savior
of
the
World
,
be
highly
to
be
honored
,
yet
not
ultra
decorum
(
as
his
words
be
)
that
is
,
not
more
than
is
decent
or
beyond
the
limits
of
a
Creature
;
seeing
she
is
not
God
,
tho'
the
Mother
of
God
:
And
consequently
these
Thracian
Women
did
foolishly
and
wickedly
,
in
devising
this
public
Sacrifice
unto
her
.
22.
Secondly
,
That
albeit
this
their
Sacrifice
had
been
offered
by
them
to
God
himself
,
yet
was
it
unlawfully
done
by
Women
;
for
that
neither
in
the
Old
or
New
Testament
(
saith
he
)
was
it
appointed
that
Women
should
do
the
Function
of
Sacrifice
,
but
Men
only
,
and
those
Priests
.
And
this
Argument
St.
Epiphanius
prosecuteth
very
largely
;
Mark
this
discourse
of
Epiphanius
about
sacrificing
in
the
New
Law.
proving
that
in
the
New
Testament
and
Christian
Church
the
Apostles
only
,
and
other
Priests
succeeding
by
Imposition
of
hands
,
had
Authority
to
sacrifice
;
but
no
Woman
,
no
not
the
Mother
of
Christ
her self
,
who
should
have
had
that
Privilege
above
all
other
Women
,
if
any
of
her
Sex
might
have
been
admitted
.
And
after
our
Blessed
Lady
he
addeth
these
that
followeth
:
Epiph.
ib.
Fuerunt
(
saith
he
)
quatuor
filiae
Philippo
Evangelistae
prophetantes
,
sed
non
sacrificantes
,
&c
Philip
the
Evangelist
had
four
Daughters
that
prophesied
,
but
not
that
sacrificed
.
And
again
,
Et
ministrarum
quidem
Diaconissarum
appellatarum
Ordo
est
in
Ecclesia
,
Ibid.
haeres.
79.
sed
non
ad
sacrificandum
,
&c.
Diaconissis
indiguit
Ecclesiasticus
Ordo
,
nusquam
autem
eas
Presbyter
as
aut
Sacrificulas
constituit
,
&c.
Vnde
igitur
hic
rursus
Mulierum
fastus
&
insania
muliebris
?
There
is
(
saith
he
)
in
the
Christian
Church
an
Order
of
them
that
are
called
Diaconesses
,
but
not
to
sacrifice
.
The
Ecclesiastical
Order
had
need
of
these
Diaconesses
(
at
the
beginning
)
but
yet
never
ordained
them
as
Priests
or
Sacrificers
.
And
whence
then
is
now
come
again
,
this
pride
of
Women
,
or
womanish
madness
,
as
to
take
upon
them
to
sacrifice
in
the
Church
?
23.
By
all
which
Discourse
you
may
easily
see
what
was
the
true
Heresie
condemned
in
these
Collyridians
,
to
wit
,
Colere
Sanctos
ultra
modum
&
decorum
,
Christians
Sacrifice
.
as
the
words
of
holy
Epiphanius
are
;
that
is
,
to
worship
Saints
beyond
measure
and
decency
,
and
above
the
nature
and
condition
of
Creatures
;
which
is
forbidden
by
God's
Church
,
but
not
to
honor
Them
as
Servants
of
His
,
and
Him
in
Them.
You
will
see
also
what
Opinion
and
Use
of
Christian
Sacrifice
there
was
in
Epiphanius's
days
,
and
how
it
was
deny'd
to
Women
,
and
practis'd
by
Priests
only
:
which
yet
the
Sectaries
of
this
Age
cannot
abide
to
hear
of
.
The
visible
succession
of
the
Church
in
the
first
300
years
.
And
here
now
will
we
make
an
end
of
these
first
300
years
after
Christ
;
wherein
,
as
you
see
,
John
Fox
hath
put
down
no
Succession
of
his
Church
at
all
,
either
in
Men
or
Doctrin
:
For
as
for
men
(
to
wit
,
Bishops
,
Pastors
,
and
Teachers
,
succeeding
one
to
another
from
the
Apostles
downward
)
they
were
all
of
the
Roman
visible
Church
;
and
so
were
all
other
that
bear
the
name
of
Christians
,
(
except
the
Heretics
before
named
:
)
and
of
the
said
Roman
and
Catholic
Church
the
chief
Leaders
were
,
from
St.
Peter
unto
Silvester
,
Thirty-three
Popes
,
(
as
before
hath
been
mentioned
)
all
Martyrs
,
and
Witnesses
of
the
same
Faith.
And
in
other
principal
Patriarchal
Seats
,
wherein
the
Apostles
had
held
the
first
Chairs
,
(
as
Antioch
,
Hierusalem
,
Alexandria
,
and
the
like
)
there
had
succeeded
other
holy
Bishops
,
as
also
in
infinit
other
places
throughout
the
World
;
so
as
in
the
Emperor
Constantine's
time
,
who
liv'd
in
the
end
of
these
first
300
years
,
and
was
the
first
Christian
Emperor
that
publickly
professed
Christian
Religion
,
the
said
Christian
Church
was
so
glorious
,
that
in
the
first
General
Council
of
Nice
there
were
318
principal
Bishops
joyned
together
,
the
most
of
them
of
Asia
only
.
Whereby
we
see
how
Illustrious
and
Eminent
the
said
Catholic
Church
and
Religion
was
at
that
time
.
The
sum
of
that
which
hath
been
said
hitherto
.
24.
By
which
we
do
most
evidently
infer
,
That
either
John
Fox
his
obscure
and
trodden-down
Church
,
scarce
visible
(
as
he
saith
)
to
the
World
,
was
not
at
all
in
those
days
,
or
else
it
lurk'd
only
in
some
of
the
forenamed
Heretics
:
For
if
he
say
that
the
great
perspicuous
Roman
Church
was
his
at
that
time
,
then
how
doth
he
define
his
Church
to
be
obscure
,
and
scarce
visible
to
the
World
?
And
moreover
,
we
have
shewed
[
](A56472-e77460-b)*
*
Part.
1.
c.
5
,
6.
before
,
that
the
Bishops
,
Doctors
,
Teachers
,
Martyrs
,
and
chief
Members
,
or
Guiders
of
this
great
illustrious
Church
,
were
opposite
to
Him
and
his
Church
both
in
Faith
and
Doctrin
;
and
this
by
the
confession
of
his
own
Doctors
and
Writers
,
the
Magdeburgians
and
others
,
that
reprehend
and
condemn
the
Fathers
of
the
second
and
third
Ages
for
holding
divers
principal
Points
of
Doctrin
,
now
also
in
controversie
,
against
Them
,
and
for
Us.
And
we
have
shewed
also
,
that
this
great
Universal
and
Catholic
Church
had
all
Truth
in
it
that
was
revealed
by
Christ
,
and
not
some
sparks
only
,
as
Fox
requireth
in
his
Church
;
and
that
it
had
continual
Succession
of
multitudes
of
true
Teachers
without
interruption
,
and
not
one
starting
up
in
one
Age
,
and
another
in
another
,
wherewith
Fox
seemeth
to
be
contented
for
the
continuation
of
his
Church
.
The
conclusion
of
this
Chapter
,
with
an
offer
to
Fox
.
25.
And
finally
,
if
Fox
,
coming
at
length
to
be
asham'd
of
his
former
definition
of
an
obscure
and
trodden-down
Church
,
and
of
the
sparkled
Doctrin
of
Truth
therein
taught
,
should
leave
the
same
,
and
offer
to
lay
hands
on
the
Great
,
Illustrious
,
and
Visible
Church
of
the
first
300
years
,
saying
that
this
was
His
,
(
which
yet
you
have
seen
by
many
Arguments
demonstrated
that
it
cannot
be
)
I
shall
be
content
to
admit
so
ridiculous
a
pretence
for
a
time
,
with
condition
that
he
will
stand
to
it
,
and
go
forward
with
this
Church
in
the
sequent
Ages
,
and
not
to
disclaim
from
Her
to
his
hidden
Church
again
.
Which
if
he
yield
unto
,
then
have
we
now
a
Visible
and
Eminent
True
Church
on
foot
(
by
confession
of
both
Parties
)
which
we
must
follow
to
the
Worlds
end
,
for
that
she
cannot
perish
again
,
Part.
1.
c.
8.
as
before
we
have
declared
.
For
which
cause
I
am
to
prosecute
the
same
from
Age
to
Age
in
this
Treatise
,
from
this
time
downwards
to
our
days
,
in
the
Chapters
that
do
ensue
:
where
we
shall
see
who
sticketh
to
her
,
and
who
flieth
from
her
;
who
followeth
her
constantly
,
or
who
giveth
the
slip
;
for
that
she
being
now
once
so
Potent
,
Notorious
,
and
Illustrious
,
as
both
Parts
do
confess
,
(
if
he
will
stand
to
it
in
earnest
that
she
is
his
Church
also
)
it
is
not
possible
that
she
should
be
lost
,
shrink
,
or
fade
away
again
;
but
that
all
the
World
must
see
it
,
How
,
Where
,
When
,
and
by
Whom
so
great
an
Accident
should
fall
out
;
neither
can
Fox
and
his
People
,
being
now
once
in
Her
and
of
Her
,
(
by
his
own
pretence
)
be
found
out
of
her
afterward
,
but
only
by
Apostacy
,
or
Heresie
,
and
running
away
.
This
then
let
us
examin
in
the
Ages
following
.
CHAP.
III.
The
prosecution
of
the
same
matter
;
to
wit
,
of
the
Descent
of
the
Catholic
and
Protestant
Church
for
other
Three
Hundred
years
;
that
is
,
from
Pope
Sylvester
and
Constantine
,
to
Pope
Gregory
,
and
Mauritius
the
Emperour
:
And
where
John
Fox
his
Church
lay
hid
in
this
time
.
AND
thus
(
having
run
over
the
first
three
Ages
after
Christ
)
we
must
now
pass
to
the
second
station
,
which
is
for
other
300
years
,
beginning
from
Constantine
the
Emperour
downward
unto
the
time
of
St.
Gregory
,
under
whom
St.
Augustin
came
into
England
;
in
which
space
of
time
the
Catholic
Christian
Church
spread
over
all
the
World
(
as
before
you
have
heard
)
did
grow
,
and
confirm
it self
powerfully
,
(
especially
after
Persecution
did
cease
,
as
by
all
Stories
appeareth
)
having
had
thirty-two
Popes
between
Sylvester
and
Gregory
,
whereof
thirty
were
holden
for
great
Saints
,
and
three
or
four
were
Martyrs
.
2.
The
Fathers
and
Doctors
also
of
these
three
Ages
were
most
excellent
men
both
Grecians
and
Latins
;
and
it
seemeth
that
what
wanted
in
these
three
Ages
from
the
former
three
in
the
Glory
of
Martyrdom
,
it
was
supply'd
by
the
Excellency
of
Learning
.
As
for
Example
;
in
the
fourth
Age
after
Christ
,
(
which
is
the
first
of
the
second
three
)
did
flourish
Eusebius
,
Lactantius
,
The
Fathers
,
Doctors
and
Councils
of
the
second
300
years
after
Christ
.
Rheticius
,
Juvencus
,
Athanasius
,
Hilarius
,
Optatus
,
Climacus
,
Basil
,
Nazianzenus
,
Ambrose
,
Prudentius
,
Hierom
,
Chrysostom
,
Epiphanius
,
Cyril
,
and
divers
others
In
rhe
fifth
Age
St.
Augustin
,
Possidonius
,
Sulpitius
,
Orosius
,
Cassianus
,
Prosper
,
Vincentius
Lyrinensis
,
Falgentius
,
and
many
more
.
And
in
the
sixth
Age
Cassiodorus
,
Emisenus
,
Procopius
,
Fortunatus
,
Venantius
,
Evagrius
,
Gregorius
Turonensis
,
and
Gregory
the
Great
.
All
which
filled
the
World
with
their
excellent
Books
both
Greek
and
Latin
;
besides
many
General
,
National
,
and
Provincial
Councils
;
whereof
five
were
Universal
,
the
first
of
Nice
,
the
second
of
Constantinople
,
the
third
of
Ephesus
,
the
fourth
of
Chalcedon
,
(
wherein
there
were
630
Bishops
)
and
the
fifth
was
of
Constantinople
the
second
time
;
but
of
Provincial
and
National
Councils
there
are
receiv'd
to
the
number
of
almost
seventy
to
have
been
held
in
this
time
.
3.
By
all
which
concourse
of
Testimonies
the
Force
and
Unity
of
Catholic
Faith
is
shewed
,
to
wit
,
that
these
Fathers
,
Doctors
,
Popes
,
John
Fox
findeth
not
a
hole
for
his
poor
Church
in
those
300
years
.
and
Councils
agreeing
together
all
throughout
the
World
in
one
and
the
self-same
Faith
and
Religion
,
and
continuing
the
same
from
Age
to
Age
,
with
so
great
Authority
of
Respect
and
Majesty
,
as
not
only
all
Ecclesiastical
Persons
,
of
what
Nations
soever
,
and
other
Christian
People
,
but
all
Temporal
Princes
,
Kings
and
Emperours
in
like
manner
,
(
except
such
as
were
noted
with
any
particular
Heresie
,
as
some
Emperours
of
the
East
)
did
wholly
submit
themselves
with
one
consent
.
Whereby
this
visible
Illustrious
Roman
Church
was
made
so
Great
,
and
Universal
,
notorious
and
known
,
embracing
all
Christendom
,
as
it
is
wholly
impossible
for
John
Fox
to
find
out
any
creeping
hidden
Church
bearing
the
name
of
Christian
in
these
three
Ages
,
and
yet
different
from
this
visible
and
splendent
Church
of
Rome
,
which
he
calleth
the
Devil's
Chappel
:
And
much
more
hard
will
it
be
for
him
to
find
out
this
in
these
latter
three
hundred
years
,
than
in
the
former
;
for
that
the
external
Glory
of
this
Church
was
increased
much
more
in
these
three
Ages
,
than
in
the
first
three
before
treated
of
,
which
passed
all
in
Persecution
.
The
Heretics
of
the
second
300
years
after
Christ
.
4.
The
Heresies
also
and
Sects
of
this
time
(
being
above
Fifty
in
number
)
were
beaten
down
more
strongly
by
the
foresaid
Fathers
,
Bishops
,
and
Councils
,
than
before
,
by
reason
they
had
more
time
and
leisure
from
Persecution
to
attend
unto
them
,
than
had
those
of
the
former
three
Ages
.
The
principal
Heresies
of
this
fourth
Age
were
Meletians
,
Donatists
,
Arians
,
Novatians
,
Macedonians
,
Luciferians
,
Aërians
,
Eunomians
,
Apollinarians
,
Aetians
,
Priscillianists
,
Jovinians
,
Vigilantians
,
Collyridians
,
Helvidians
,
Antimarians
,
and
other
the
like
.
And
in
the
fifth
Age
were
Pelagians
,
Nestorians
,
Eutychians
,
and
other
such
Rabble
.
And
in
the
sixth
Age
,
Severians
,
Monothelites
,
Chrystolytes
,
Agnoites
,
Sadduces
,
Theopaschites
,
and
the
like
.
Out
of
which
Synagogues
and
Congregations
of
wrangling
Spirits
,
which
succeeded
one
another
in
divers
Times
,
Places
and
Countries
,
and
opposed
themselves
maliciously
out
of
their
obscure
corners
against
the
shining
Light
of
the
foresaid
Catholic
Church
,
if
John
Fox
will
frame
his
poor
and
beggarly
Church
,
(
which
yet
he
holdeth
for
the
only
true
Church
of
God
)
oppressed
,
and
trodden
down
(
as
he
saith
)
and
almost
scarce
visible
to
worldly
eyes
,
In
his
protestation
to
the
English
Church
,
p.
9.
he
may
do
it
with
great
probability
;
for
that
these
Fellows
were
neglected
and
trodden
down
indeed
by
the
other
opposite
Roman
Church
;
and
yet
did
they
(
as
John
Fox
requireth
for
the
Succession
of
his
Church
)
continue
and
rise
up
from
time
to
time
,
(
tho'
by
no
orderly
Succession
of
Bishops
or
Doctrin
,
as
hath
been
said
)
yea
they
had
that
other
quality
also
proper
to
John
Fox
his
Church
,
that
they
always
kept
some
sparks
of
true
Doctrin
and
Religion
together
with
their
Heresies
.
So
as
in
this
respect
of
obscurity
and
contemptibility
,
John
Fox
may
easily
joyn
his
Church
with
them
;
as
also
in
having
some
sparkles
of
true
Doctrin
,
but
not
the
whole
body
of
true
Doctrin
among
them
.
Communication
of
Doctrin
between
Protestants
and
Heretics
of
the
second
300
years
after
Christ
.
5.
He
may
joyn
also
in
divers
particular
Doctrins
,
which
these
men
held
as
peculiar
Heresies
to
themselves
,
and
were
condemn'd
by
the
Church
for
such
in
those
days
,
and
are
held
also
in
these
days
by
John
Fox
his
Church
in
the
very
self-same
words
,
sense
,
and
meaning
,
as
they
were
held
by
those
Heretics
:
As
namely
,
he
may
joyn
with
the
Donatists
who
said
,
that
thy
were
the
only
true
Church
,
and
called
the
Succession
of
Bishops
in
the
Church
of
Rome
(
as
Sectaries
do
at
this
day
)
the
Chair
of
Pestilence
;
and
moreover
,
that
the
whole
Church
besides
themselves
had
erred
,
&c.
which
is
the
common
Song
of
our
modern
Protestants
.
And
further
,
if
you
will
see
how
near
of
Kin
these
Donatists
and
our
Protestants
be
,
Aug.
lib.
de
haeres
.
haer.
69.
Optat.
l.
2.
idem
l.
6.
both
in
Manners
,
Conditions
,
Doctrin
and
Belief
,
read
St.
Augustin
,
Optatus
,
and
other
Writers
,
that
objected
against
them
these
things
following
;
to
wit
,
That
they
had
cast
the
blessed
Sacrament
of
the
Altar
to
Dogs
,
overthrew
Altars
,
broke
Chalices
and
sold
them
,
cast
a
Bottle
of
holy
Chrism
out
of
the
Church-window
,
shaved
Priests
heads
to
take
away
their
Unction
,
turned
Nuns
out
of
their
Monasteries
to
the
World
,
polluted
all
Church
stuff
,
and
the
like
:
And
whether
John
Fox
and
his
Fellows
do
not
joyn
also
in
these
Points
,
let
the
Reader
judge
.
Aug.
haer.
54.
6.
They
may
joyn
in
like
manner
with
the
Eunomians
for
their
only
Faith
,
who
affirmed
(
as
St.
Augustin
saith
)
quòd
nihil
cuiquam
obesset
guorumlibet
perpetratio
ac
perseverantia
peccatorum
,
si
hujus
,
quae
ab
illis
docebatur
,
Fidei
particeps
esset
;
That
the
committing
and
perseverance
in
never
so
great
sins
could
not
hurt
him
that
was
partaker
of
their
Faith.
Pacian
.
ep.
1.
&
3.
ad
Simpron
.
Aug.
haer.
53.
They
may
also
joyn
with
the
Novatians
of
that
time
in
denying
the
Churches
power
in
forgiving
sins
.
They
may
joyn
with
the
Aerians
,
who
taught
(
as
St.
Angustin
saith
)
non
oportere
orare
vel
Oblationem
offerre
pro
mortuis
;
that
we
ought
not
to
pray
or
offer
Oblations
for
them
that
be
dead
;
and
further
,
That
solemn
Feasts
are
not
to
be
appointed
by
the
Church
,
but
every
one
to
fast
when
he
would
,
lest
he
should
seem
to
be
under
the
Law
,
&c.
7.
Thus
testifieth
St.
Augustin
of
him
;
and
of
Jovinian
,
that
followed
him
,
Aug.
haeres
.
82.
Hier.
lib.
cont.
Jovinian
.
both
the
said
Father
,
and
St.
Hierom
(
that
wrote
against
him
)
do
accuse
him
to
have
held
,
That
all
sins
were
equal
before
God
;
that
fasting
from
certain
meats
was
not
profitable
;
that
chast
Marriage
was
equal
in
honor
and
merit
to
professed
Virginity
in
Nuns
;
and
that
he
had
been
cause
that
some
Nuns
had
married
in
Rome
;
and
finally
,
that
the
reward
in
Heaven
was
equal
to
all
men
.
And
is
not
this
good
currant
Protestant
Doctrin
and
Practice
at
this
day
?
But
let
us
go
forward
.
They
may
joyn
also
with
the
Helvidians
,
or
Antidicomarians
,
in
impugning
our
Blessed
Lady
,
and
equalling
Marriage
with
Virginity
:
And
much
more
with
Vigilantius
,
in
impugning
the
continent
sole
Life
of
Clergy-men
,
Hier.
lib.
cont.
Vigilantium
.
Worship
of
Martyrs
at
their
Tombs
,
use
of
Candles
and
Torches
in
the
Church
by
day-time
,
Invocation
of
Saints
,
Vows
of
Poverty
,
and
the
like
.
8.
I
will
go
no
further
,
for
that
this
is
sufficient
to
see
what
Communion
John
Fox
his
Church
did
hold
in
these
three
Ages
,
either
with
the
common
known
Catholic
Church
of
Christ
,
or
with
these
lurking
Assemblies
of
Heretics
pursued
and
persecuted
by
the
said
Church
;
The
poor
shift
of
John
Fox
.
and
for
that
John
Fox
is
guilty
to
himself
in
this
behalf
,
he
hath
proceeded
accordingly
in
his
Acts
and
Monuments
:
For
whereas
he
promiseth
a
several
Book
of
these
second
300
years
,
under
this
Title
;
The
second
Book
,
Fox
pag.
95.
containing
the
next
300
years
after
Christ
,
&c.
he
not
finding
any
sufficient
matter
for
his
purpose
to
patch
up
this
second
Book
withal
,
as
he
did
the
former
,
with
recounting
the
Martyrs
of
those
days
;
what
shift
deviseth
he
(
think
you
)
to
blear
his
Readers
eyes
with
all
,
and
to
seem
to
say
somewhat
in
the
continuation
of
his
Story
?
You
shall
hear
briefly
;
and
by
this
one
trick
you
may
learn
to
know
the
man
and
his
meaning
for
the
time
to
come
.
9.
First
he
writeth
but
five
leaves
in
all
for
the
continuation
of
the
Story
of
these
second
300
years
:
John
Fox's
shift
to
fill
up
this
second
Book
.
A
short
Volume
you
will
say
for
so
great
and
copious
an
Argument
.
And
yet
further
,
you
must
know
,
that
of
these
five
leaves
he
passeth
two
in
telling
tales
and
matters
that
fell
under
Pope
Eleutherius
and
King
Lucius
more
than
a
hundred
years
before
,
An.
180.
and
consequently
it
should
have
been
told
in
his
former
Book
by
order
of
Time
and
Story
;
and
then
the
other
three
leaves
he
spendeth
in
setting
down
the
entrance
of
the
Saxons
into
England
about
the
year
of
Christ
449
,
and
the
Succession
of
their
Pagan
Kings
unto
St.
Augustin's
coming
.
So
as
of
all
the
foresaid
glorious
Christian
Church
for
300
years
together
,
(
to
wit
,
from
Pope
Sylvester
and
Constantine
unto
Pope
Gregory
and
Mauritius
the
Emperour
,
wherein
she
flourished
more
than
in
any
other
three
Ages
)
we
find
only
five
Leaves
designed
,
but
scarce
three
Lines
performed
:
Whereby
you
may
perceive
how
little
part
John
Fox
persuadeth
himself
to
have
in
these
three
Ages
for
his
hidden
Church
.
You
may
consider
also
what
an
honest
Bargainer
he
is
,
and
how
well
he
performeth
his
promise
made
in
the
first
page
of
his
whole
Work
,
wherein
he
saith
,
Fox
in
the
Title
of
his
Acts
and
Monuments
.
That
he
will
set
forth
at
large
the
whole
Race
and
Course
of
the
Church
,
from
the
Primitive
Age
to
these
latter
times
of
ours
,
&c.
whereof
you
see
he
hath
performed
nothing
at
all
hitherto
,
either
largely
or
briefly
:
I
mean
,
of
this
Race
or
Course
of
any
Church
,
General
or
Particular
,
Domestical
or
Foreign
,
Good
or
Bad
,
True
or
False
,
His
or
Ours
;
for
of
the
first
300
years
he
wrote
only
the
ten
Persecutions
,
as
you
have
seen
;
and
of
the
second
300
years
he
writeth
nothing
at
all
.
10.
Which
(
if
you
consider
well
)
is
a
strange
confession
of
his
own
weakness
and
poverty
,
seeing
that
these
three
Ages
(
to
wit
,
the
fourth
,
fifth
,
and
sixth
)
are
the
most
abundant
of
matter
that
are
to
be
found
in
the
Church
of
Christ
from
the
beginning
;
and
so
might
he
see
by
the
Centuries
of
his
Masters
the
Magdeburgians
,
who
do
enlarge
themselves
much
more
in
these
three
Ages
than
in
the
former
,
enforced
thereunto
by
the
multitude
of
matter
,
tho'
all
against
themselves
,
as
before
hath
been
noted
,
and
here
will
also
appear
;
which
John
Fox
well
perceiving
,
thought
best
by
slight
of
silence
to
avoid
that
inconvenience
of
treating
a
History
so
apparently
against
himself
.
Which
slight
notwithstanding
(
or
rather
flight
)
every
man
of
mean
understanding
doth
easily
see
,
considering
that
(
according
to
the
Argument
of
his
Book
,
and
particular
promise
made
before
)
he
should
have
declared
to
us
,
That
the
Religion
of
Britanny
in
these
300
years
next
before
the
entrance
of
St.
Augustin
,
was
for
Him
,
and
His
Church
,
and
not
for
Ours
;
yea
,
different
from
the
Roman
Religion
brought
in
by
Augustin
,
In
his
Protestation
to
the
English
Church
,
pag.
10.
as
often
you
have
heard
him
protest
;
and
here
had
been
the
proper
place
to
have
proved
it
,
if
it
had
been
provable
.
And
whereas
in
the
same
Protestation
of
his
,
prefixed
before
his
whole
Volume
,
he
avouched
(
as
you
have
heard
)
that
the
chief
British
Preachers
and
Teachers
of
these
times
before
St.
Augustin's
coming
(
as
Fastidius
,
Ninianus
,
Patricius
,
What
Fox
should
have
treated
in
his
second
Book
&
second
300
years
after
Christ
.
Sup.
part
1.
cap.
5.
Dubritius
,
Congellus
,
David
,
Asaphus
,
Gildas
,
and
others
before
mentioned
)
were
true
Teachers
,
and
taught
the
Gospel
rightly
,
according
to
the
Protestant
Faith
,
and
consequently
were
of
his
Religion
;
he
ought
here
to
have
proved
the
same
by
their
Writings
,
Lives
,
Acts
and
Monuments
,
as
I
have
shewed
the
contrary
by
all
these
kind
of
Arguments
and
Proofs
before
.
But
the
Fox
knowing
the
difficulty
and
peril
of
this
Combat
,
would
not
enter
into
the
same
,
nor
take
upon
him
to
defend
or
justifie
any
thing
at
all
,
tho'
never
so
much
promised
or
protested
in
his
Prefaces
and
Preambles
at
the
beginning
.
Whereof
the
Reasons
are
these
that
ensue
.
11.
First
,
For
that
touching
the
British
Church
during
these
three
Ages
he
had
in
truth
nothing
at
all
to
write
or
relate
,
but
what
would
be
manifestly
against
himself
,
if
he
had
written
or
related
it
,
and
descended
to
particulars
.
For
(
according
to
that
you
have
heard
before
in
divers
places
of
this
Treatise
)
that
as
the
first
Faith
of
the
Britans
came
from
Rome
,
and
thereby
they
were
made
Members
of
the
Roman
Church
from
the
beginning
,
so
remained
they
united
with
the
same
in
all
points
of
Faith
and
Religion
,
(
except
some
few
abuses
crept
in
among
part
of
them
,
towards
the
latter-end
of
these
three
Ages
)
until
the
Conversion
of
the
English
by
St.
Augustin
to
the
same
Roman
Faith.
Which
point
is
proved
so
evidently
by
so
many
Signs
,
Why
Fox
writeth
nothing
of
the
Church
of
Britanny
in
these
three
Ages
.
Arguments
,
and
Demonstrations
,
as
little
comfort
might
John
Fox
have
to
enter
into
this
Discourse
or
Examination
;
and
consequently
,
tho'
he
had
promised
in
the
beginning
to
treat
this
Subject
of
the
British
Church
,
yet
coming
to
the
place
and
time
when
he
should
have
performed
his
promise
,
he
thought
better
to
withdraw
himself
slightly
by
utter
silence
,
than
to
put
himself
in
Briars
by
making
any
mention
at
all
thereof
.
And
thus
much
for
his
silence
concerning
the
Christian
Church
of
Britanny
in
these
three
Ages
.
12.
But
for
the
general
Catholic
Church
of
Christendom
,
tho'
these
times
yield
abundant
matter
,
(
as
hath
been
said
)
yet
the
whole
stream
and
current
thereof
running
quite
against
him
,
he
thought
best
in
like
manner
to
decline
craftily
the
medling
or
wrestling
therewith
:
And
so
much
the
more
,
for
that
he
had
seen
the
pitiful
plight
wherein
his
Masters
the
Magdeburgians
had
cast
themselves
in
their
fourth
,
fifth
,
and
sixth
Centuries
,
by
over-large
relating
the
Acts
and
Gests
of
these
three
Ages
against
themselves
and
their
own
Religion
;
being
forc'd
to
spend
a
great
part
of
their
Labors
not
so
much
in
relating
what
the
Fathers
of
those
Ages
writ
or
held
,
as
to
answer
and
refute
the
same
,
and
shew
that
it
was
not
true
,
nor
the
said
Doctors
and
Fathers
to
be
believed
therein
.
Which
trouble
John
Fox
(
like
a
wily
Fox
indeed
)
thought
best
to
avoid
by
Art
of
Silence
.
I
will
in
this
place
,
for
examples
sake
only
,
and
to
give
you
a
taste
of
the
said
Magdeburgians
dealing
throughout
their
whole
Work
,
(
from
which
John
Fox
taketh
the
principal
parts
of
his
)
let
you
see
some
points
taken
out
of
their
fourth
Century
,
dedicated
to
her
Majesty
of
England
,
with
a
sharp
Invective
(
as
before
hath
been
shewed
)
used
by
them
against
the
Calvinists
therein
;
which
Century
containeth
the
fourth
Hundred
year
after
Christ
,
Exc.
2.
c.
5.
sup.
p.
1.
c.
6.
and
the
first
of
the
three
which
now
we
have
in
hand
,
from
Constantine
downward
;
wherein
they
spend
above
400
Leaves
in
Folio
,
and
more
than
twice
as
much
in
the
other
two
Centuries
that
ensue
;
John
Fox
not
having
bestow'd
four
Leaves
upon
all
three
Ages
,
as
you
have
heard
.
13.
And
that
you
may
perceive
how
this
one
Century
of
the
Magdeburgians
cometh
to
make
so
great
a
Volume
,
you
must
note
,
that
it
is
divided
into
certain
large
Chapters
or
Heads
of
different
matters
.
As
for
example
;
first
,
The
substance
and
method
of
the
Magdeburgians
Centuries
.
of
the
propagation
of
Christian
Religion
in
that
Age
,
and
the
State
thereof
throughout
all
Countreys
,
Kingdoms
and
Nations
;
which
is
a
large
matter
,
as
you
see
,
comprehending
the
Stories
of
all
Ecclesiastical
Writers
.
Secondly
,
of
Persecutions
,
Troubles
,
and
Jars
that
have
passed
;
as
also
of
Peace
and
Tranquility
.
Then
of
Doctrin
,
good
or
bad
;
then
of
Heresies
;
then
of
Rites
and
Ceremonies
;
then
of
Ecclesiastical
Government
;
then
of
Schisms
;
then
of
Synods
and
Councils
;
then
of
Bishops
,
Doctors
and
Teachers
,
their
Lives
,
Works
,
and
Actions
at
large
;
then
of
Heretics
,
their
beginnings
and
endings
;
then
of
Martyrs
;
then
of
Miracles
;
then
of
Pagan
Commonwealths
also
;
and
other
such
points
capable
,
as
you
see
,
of
long
Discourses
:
Which
I
thought
fit
once
to
note
,
to
the
end
that
those
which
have
not
read
the
Centuries
may
know
in
general
what
matters
they
handle
,
and
what
method
they
use
therein
.
14.
Secondly
,
it
is
to
be
noted
about
the
same
affair
,
That
in
all
these
Heads
and
Chapters
there
be
divers
things
which
are
not
in
controversie
among
us
,
I
mean
between
Catholics
and
Protestants
,
but
are
common
to
us
both
,
at
least
in
some
degrees
.
Other
Points
there
are
,
that
they
affirm
and
we
deny
,
or
we
affirm
and
they
deny
.
There
is
a
third
kind
also
of
Points
,
wherein
,
tho'
We
and
Protestants
do
not
agree
fully
,
either
in
the
Doctrin
or
in
the
Practice
,
yet
one
Sect
of
them
differeth
more
or
less
from
us
than
the
other
.
And
in
all
these
three
Points
you
shall
see
some
brief
Examples
of
the
Magdeburgians
manner
of
proceeding
in
this
fourth
Age
:
Noting
to
you
first
by
the
way
their
own
Testimony
of
the
excellent
Learning
of
the
Doctors
and
Teachers
thereof
in
these
words
:
Habuit
haec
aet
as
,
si
quae
unquam
alia
,
Cent.
c.
4.
p.
159.
The
praise
of
the
Doctors
&
Fathers
of
the
fourth
Age
by
the
Magdeburg
.
plurimos
praestantes
&
illustres
Doctores
,
ut
Arnobium
,
Lactantium
,
&c.
This
Age
(
if
ever
any
other
)
had
very
many
most
excellent
and
famous
Doctors
,
as
Arnobius
,
Lactantius
,
Eusebius
,
Athanasius
,
Hilarius
,
Victorinus
,
Basilius
,
Nazianzenus
,
Ambrosius
,
Prudentius
,
Epiphanius
,
Theophilus
,
Hieronymus
,
Faustinus
,
Didymus
,
Ephrem
,
Optatus
,
and
others
;
out
of
which
we
shall
shew
and
declare
what
was
the
form
of
Christian
Doctrin
used
in
this
Age.
15.
Lo
there
the
Testimony
of
the
Magdeburgians
of
the
famous
Doctors
,
Teachers
,
and
Leaders
of
Christ's
Church
in
this
Age
!
And
being
such
as
they
say
,
so
excellently
Learned
,
and
endued
with
Christ's
Spirit
for
Guiding
of
his
Church
;
is
it
probable
(
think
you
)
that
these
four
German
Magdeburgians
,
Illyricus
,
Wigandus
,
Judex
and
Faber
,
shall
come
to
presume
afterward
to
condemn
them
all
of
Ignorance
and
lack
of
Spirit
,
when
they
speak
against
them
?
Truly
they
cannot
do
it
with
any
shame
fac'dness
or
modesty
at
all
,
or
be
believed
by
any
discreet
man
,
if
they
do
it
.
Well
then
,
let
us
examin
this
point
a
little
.
16.
In
their
Chapter
of
Doctrin
,
when
they
talk
of
these
Points
,
of
God
,
and
the
B.
Trinity
,
of
Three
distinct
Persons
,
of
the
Natures
and
Wills
of
Christ
,
and
other
such
matter
,
(
wherein
They
and
We
do
not
differ
)
they
alledge
these
Fathers
abundantly
:
And
no
marvel
,
for
as
long
as
they
teach
Catholic
Doctrin
,
they
have
all
the
Fathers
Works
and
Volumes
for
them
;
but
when
they
touch
any
Point
wherein
there
is
controversie
between
us
,
there
they
fall
out
presently
with
the
said
Fathers
for
holding
against
them
.
As
for
example
,
in
one
Paragraph
of
this
Chapter
and
Doctrin
,
(
which
Paragraph
is
,
de
lib.
Arbitrio
)
they
begin
it
thus
:
About
Free-will
.
Cent.
4.
p.
211.
De
lib.
Arbitrio
,
quae
commodè
&
tollerabiliter
à
Doctoribus
hujus
aetatis
tradita
videntur
,
sic
habent
;
Those
things
which
seem
unto
us
to
have
been
commodiously
and
tolerably
delivered
by
the
Doctors
of
this
Age
about
Free-will
,
are
these
that
follow
.
Wherein
they
censure
first
(
as
you
see
)
all
Doctors
of
this
Age
,
so
greatly
extolled
by
them
before
,
as
tho'
they
had
delivered
many
things
incommodious
and
intolerable
about
Free-will
;
as
indeed
afterwards
in
another
Chapter
,
Ib.
pag.
287
,
&
291.
entituled
,
The
declining
of
true
Doctrin
,
(
containing
the
incommodious
Opinions
and
Errors
of
these
Doctors
)
they
speak
more
plainly
thus
:
Patres
omnes
ferè
hujus
aetatis
de
lib.
Arbitrio
confusè
loquuntur
,
&
contra
manifesta
Scripturae
fanctae
testimonia
;
Almost
all
the
Fathers
of
this
Age
do
speak
confusedly
of
Free-will
,
and
against
the
manifest
testimonies
of
holy
Scripture
.
And
for
proof
of
this
they
name
in
particular
Lactantius
,
Athanasius
,
Basil
,
Nazianzen
,
Epiphanius
,
Hieronymus
,
and
Gregorius
Nyssenus
;
condemning
them
all
,
for
not
denying
altogether
Free-will
in
man
after
his
Fall.
Cent.
4.
p.
231.
17.
Again
,
in
the
same
Chapter
of
Doctrin
,
and
Paragraph
de
Poenitentia
,
they
begin
thus
:
Doctrinam
de
Poenitentia
,
ut
gravis
per
sese
,
&
magni
est
momenti
,
ita
satis
tenuiter
&
frigidè
(
quantum
quidem
ex
scriptis
ejus
videre
est
)
quemadmodum
&
in
superioribus
saeculis
tractatam
videas
ab
hac
aetate
:
Nos
igitur
ea
,
quae
de
hac
parte
mediocriter
&
rectè
,
&
utiliter
dicta
esse
videntur
recitabimus
:
The
Doctrin
of
Penance
,
as
it
is
a
grave
matter
in
it self
,
and
of
great
importance
,
so
we
do
see
it
handled
by
this
Age
(
as
also
by
the
former
Ages
)
very
slightly
and
coldly
,
as
we
may
see
by
their
Writings
extant
:
Wherefore
we
shall
recite
here
those
things
only
of
this
matter
,
which
seem
unto
us
to
have
been
spoken
by
the
said
Fathers
with
some
mediocrity
,
rectitude
,
and
utility
,
&c.
See
now
their
Judgment
and
Censure
of
all
the
Fathers
,
not
only
of
this
Age
,
but
of
all
the
former
Ages
also
since
Christ
,
as
having
written
both
slightly
and
coldly
!
And
yet
further
,
in
another
Chapter
of
declining
Doctrin
,
Cent.
4.
c.
4.
they
say
,
Poenitentiam
haec
aetas
(
ut
ferè
&
superiores
)
neque
rectè
definiit
,
neque
partes
ejus
satis
explicavit
;
imò
nec
de
Fide
(
necessaria
Poenitentiae
parte
)
propemodùm
aliquid
habet
:
This
fourth
Age
,
as
neither
the
other
three
before
,
have
either
given
the
true
definition
of
Penance
,
nor
sufficiently
declared
the
parts
thereof
;
nay
they
speak
nothing
almost
of
Faith
,
which
yet
is
a
necessary
part
of
Penance
.
18.
Thus
they
pronounce
boldly
of
all
the
Ages
since
Christ
,
not
excepting
that
of
the
Apostles
themselves
,
And
who
can
suffer
so
wicked
a
slander
,
as
tho'
they
had
made
no
mention
of
Faith
at
all
,
or
as
tho'
when
they
prescribe
Fasting
,
Prayer
,
Sorrow
,
and
Tears
to
Penance
,
they
excluded
Faith
?
whereas
it
is
evident
,
even
unto
Children
,
that
no
man
can
perform
these
things
,
except
he
have
first
Faith
,
and
do
believe
in
him
whom
he
seeketh
to
please
and
pacifie
.
I
say
nothing
here
of
the
intolerable
Injuries
and
false
Calumniations
which
they
do
infer
upon
the
holy
Fathers
,
without
all
cause
,
if
their
words
were
examined
.
As
for
example
,
in
this
very
place
,
they
condemn
St.
Ephrem
,
Cent.
4.
p.
294.
Ephr.
l.
2.
de
compunctione
cordis
,
c.
3.
for
depraving
Penance
,
and
excluding
Faith
from
the
same
,
for
that
he
saith
,
Per
lachrymas
hujus
brevissimi
temporis
peccata
(
Deus
)
dimittit
,
&c.
Et
,
cum
sanaverit
,
mercedem
conferet
lachrymarum
;
God
(
saith
this
Saint
)
doth
pardon
our
sins
by
our
tears
shed
in
this
short
time
of
our
life
;
and
,
when
he
hath
healed
us
,
he
will
give
us
a
reward
also
for
our
tears
Who
seeth
not
but
that
this
holy
Father
supposeth
Faith
in
him
that
doth
weep
,
and
consequently
is
not
subject
to
the
wicked
slander
of
the
Magdeburgians
,
affirming
him
to
exclude
Faith
?
Yet
thus
they
use
both
Him
and
all
Fathers
lightly
,
when
they
cite
them
,
to
refute
their
Sentences
;
alledging
them
commonly
with
some
false
Calumniation
.
But
let
us
go
forward
.
19.
When
they
come
to
speak
of
the
Doctrin
of
the
Blessed
Sacrament
and
Real
Presence
(
for
that
in
this
they
hold
with
us
against
the
Sacramentaries
,
The
blessed
Sacrament
.
Cent.
4.
pag.
242.
Ambr.
lib.
4.
de
Sacr.
c.
4.
and
Calvinists
)
they
do
Cite
the
Fathers
abundantly
.
As
that
of
St.
Ambrose
:
Didicisti
,
quia
quod
accipis
corpus
Christi
est
.
Thou
hast
learned
,
that
the
thing
which
thou
receivest
,
is
the
Body
of
Christ
.
And
again
:
Bibi
sanguinem
è
Christo
,
ìdque
in
veritate
,
non
in
umbra
aut
similitudine
.
I
have
drunk
the
Blood
of
Christ
,
and
that
in
truth
not
in
a
shadow
or
similitude
.
And
then
out
of
St.
Hillary
:
Si
verè
verbum
caro
factum
est
,
Hil.
l.
8.
de
Trinitate
.
&
nos
verè
verbum
carnem
cibo
dominico
sumimus
.
If
the
word
of
God
be
truly
made
Flesh
,
then
do
we
truly
receive
that
Flesh
in
the
Lords
Supper
.
And
further
they
allege
St.
Hierom
,
Arnobius
,
Juvencus
,
and
others
of
this
Age
,
that
have
the
like
Testimonies
,
and
clear
Speeches
for
proof
of
this
verity
.
Which
do
seem
to
them
so
strong
and
manifest
demonstrations
against
the
Zwinglian
,
and
Calvinian
Doctrin
,
avowing
to
the
contrary
,
That
they
hold
them
for
obstinatly
blind
,
that
deny
or
resist
the
same
.
And
this
,
for
that
the
Doctrin
pleaseth
them
.
But
if
we
step
a
foot
further
to
the
Doctrin
of
this
Blessed
Sacrament
made
also
a
Sacrifice
,
and
so
testified
by
the
same
Fathers
,
that
affirmed
the
Real
Presence
:
Then
our
good
Magdeburgians
,
that
commended
them
so
highly
before
,
do
flatly
leave
both
them
and
us
,
and
do
place
their
sayings
in
their
other
Chapter
of
incommodious
Speeches
.
Accompting
them
for
Straw
,
and
Stubble
,
and
Erroneous
Doctrin
.
Incommode
dictum
est
;
(
say
they
)
quòd
citatur
ex
Athanasii
libello
,
&c.
It
was
spoken
incommodiously
by
Athanasius
in
his
Book
of
the
Image
of
Christ
,
where
he
denyeth
expresly
that
there
is
any
thing
remaining
in
this
World
of
the
Flesh
and
Blood
of
Christ
,
but
only
that
which
is
dayly
made
Spiritually
by
the
hands
of
Priests
upon
the
Altar
.
It
is
a
new
phrase
also
of
Nazianzen
,
Nazianzen
.
orat
.
1.
in
Juliam
.
when
he
saith
,
Mox
incruenti
Sacrificii
oblatione
manus
commaculat
,
presently
he
did
stain
his
hands
with
the
oblation
of
the
unbloody
Sacrifice
.
Again
they
accuse
St.
Ambrose
for
using
these
words
,
Missam
facere
,
Offerre
,
Ambr.
lib.
5.
ep.
33.
Nissen
Orat.
Catechistica
.
Offerre
Sacrificium
,
&c.
To
say
Mass
,
to
offer
,
to
offer
up
Sacrifice
,
&c.
They
reprehend
Gregory
Nyssen
,
for
teaching
of
Transmutation
,
or
Transubstantiation
:
Dei
verbo
Sanctificatum
panem
,
in
Dei
verbi
corpus
credimus
immutari
.
We
do
believe
that
the
Bread
which
is
Sanctified
by
the
word
of
God
,
is
by
the
same
word
of
God
changed
into
the
Body
of
the
Son
of
God.
20.
It
would
be
overlong
to
Treat
of
all
the
Points
in
Controversie
for
which
the
Magdeburgians
do
reprehend
and
Condemn
the
Fathers
of
this
Age
,
Cent.
4.
pag.
292.
which
so
highly
they
commended
a
little
before
.
For
about
Justification
by
Faith
only
,
they
Condemn
by
Name
Lactantius
,
Nilus
,
Chromacius
,
Ephrem
,
Hier.
in
cap.
3.
ad
Galat.
and
St.
Hierom.
And
why
?
for
that
he
saith
,
non
sufficit
murum
habere
fidei
,
nisi
ipsa
fides
bonis
operibus
confirmetur
.
It
is
not
enough
to
have
the
wall
of
Faith
,
except
Faith
be
confirmed
with
good
works
.
Enc.
2.
cap.
16.
Which
yet
you
have
heard
approved
by
the
Sentence
of
Sir
Francis
Hastings
before
.
21.
They
condemn
the
same
Lactantius
together
with
St.
Gregory
Nyssen
,
Cent.
4.
pag.
293.
St.
Hillary
,
St.
Nazianzen
,
St.
Ambrose
,
St.
Ephrem
,
and
Theophilus
Alexandrinus
,
for
Attributing
to
much
to
good
works
;
but
especially
to
those
that
are
voluntary
.
Theoph.
Alex.
lib.
3.
de
Paschate
.
Inter
omnia
opera
(
say
they
)
Electitiis
plurimum
haec
aetas
tribuit
.
Sic
enim
ait
Theophilus
;
hi
qui
jejunia
,
id
est
,
Angelicam
conversationem
in
terris
imitantur
,
per
continentiam
brevi
&
parvo
labore
,
magna
sibi
&
aeterna
conciliant
praemia
.
But
among
all
other
works
(
say
the
Magdeburgians
)
this
Age
doth
Attribute
most
unto
voluntary
works
or
such
as
are
chosen
by
a
Mans
self
,
for
so
saith
Theophilus
Arch-Bishop
of
Alexandria
,
those
that
do
follow
Fasting
,
that
is
to
say
an
Angelical
Conversation
upon
Earth
,
do
gain
unto
themselves
by
this
short
,
and
small
labor
of
abstinence
,
great
and
eternal
rewards
.
Cent.
4.
p.
242.
Hil.
in
Ps.
118.
22.
About
Satisfaction
they
reprehend
greatly
,
and
put
it
for
an
Error
in
great
Hilarius
,
for
that
he
writeth
upon
these
words
of
the
118
Psalm
,
My
eyes
have
brought
forth
fountains
of
waters
,
&c.
Haec
poenitentiae
vox
est
,
lachrymis
orare
,
lachrymis
ingemiscere
;
This
is
the
voice
of
true
Penance
,
to
pray
with
tears
,
and
sigh
with
tears
.
And
again
,
Haec
venia
peccati
est
,
fontem
fletus
stere
,
&
largo
lachrymarum
imbre
mad
fieri
;
This
is
the
forgiveness
of
sin
,
to
weep
a
whole
fountain
of
tears
,
and
to
wash
our selves
with
a
large
shower
of
weeping
,
&c.
This
did
greatly
discontent
our
Good-fellow
-
Germans
,
but
St.
Hilarius
was
of
another
Opinion
.
The
Fathers
condemn'd
for
divers
Doctrins
held
against
Protestants
.
23.
What
should
I
recite
here
other
Controversies
,
seeing
it
would
but
tire
the
Reader
?
For
about
Invocation
and
Prayer
to
Saints
,
they
condemn
by
name
St.
Athanasius
lib.
de
Incarnatione
,
for
praying
to
our
Lady
;
St.
Basil
,
oratione
in
quadraginta
Martyres
,
for
praying
to
the
said
Forty
Martyrs
;
St.
Gregory
Nazianzen
,
oratione
in
Basilium
,
for
praying
to
St.
Basil
after
he
was
dead
,
also
for
praying
to
St.
Cyprian
after
he
was
martyred
,
Orat.
in
Cyprianum
;
they
condemn
also
St.
Ambrose
,
lib.
de
viduis
,
for
praying
to
St.
Peter
and
St.
Andrew
,
and
our
Lady
;
they
condemn
Prudentius
for
praying
to
St.
Laurence
;
and
in
another
place
to
St.
Vincentius
and
Cassianus
Martyrs
,
Hym.
in
Laur.
Vincent
.
&
Cassian
.
They
condemn
Epiphanius
,
for
saying
that
Prayers
of
the
Living
do
help
the
Dead
,
Haeres
.
75.
They
condemn
St.
Ephrem
for
saying
,
that
the
Saints
in
Paradise
did
pray
for
them
that
are
alive
,
lib.
1.
de
compunctione
cordis
,
cap.
13.
Cent.
4.
p.
299.
24.
As
for
unwritten
Tradition
,
they
condemn
all
the
Fathers
of
this
Age
one
by
one
,
reciting
their
Sentences
,
and
rejecting
them
.
They
condemn
by
name
Lactantius
,
Prudentius
,
and
Hieronymus
,
for
holding
Purgatory
;
they
condemn
St.
Epiphanius
,
Epiph.
tom.
2.
lib.
2.
Cent.
4.
p.
303.
for
affirming
that
the
Church
admitteth
no
man
to
marry
after
he
is
Priest
;
Et
haec
certe
sancta
Dei
Ecclesia
cum
sinceritate
observat
;
And
truly
the
holy
Church
of
God
(
saith
Epiphanius
)
doth
observe
this
Custom
with
all
sincerity
.
And
thus
much
be
spoken
only
about
one
Chapter
,
(
to
wit
,
of
Doctrin
)
having
over-skipped
many
other
things
for
brevity-sake
in
the
same
Chapter
.
25.
But
if
I
would
pass
to
other
Chapters
,
(
especially
that
of
Rites
and
Ceremonies
,
which
is
their
sixth
in
order
)
there
would
be
no
end
.
For
first
,
in
the
very
first
Paragraph
about
Rites
or
Ceremonies
belonging
to
Churches
Service
,
and
public
Meeting
,
(
which
is
but
one
of
almost
twenty
Paragraphs
contained
in
this
Chapter
)
they
set
down
these
Rites
following
,
which
do
easily
shew
that
Our
Religion
,
and
not
Theirs
,
was
in
practice
in
this
fourth
Age.
Cent.
4.
cap.
6.
p.
407.
num.
50
,
54.
Euseb.
As
for
example
,
the
Building
of
Churches
in
Honor
of
Saints
by
Constantine
and
others
at
the
beginning
of
this
Age
,
and
dedicating
them
to
the
same
Saints
,
out
of
Eusebius
and
other
Authors
,
pag.
407.
nu.
50.
Dedications
also
and
Consecrations
of
the
same
Temples
or
Churches
,
and
the
Days
of
the
said
Consecration
kept
Holy
and
Festival
with
great
solemnity
,
Athan.
out
of
Athanasius
and
others
,
S.
Basil
.
Socr.
l.
5.
c.
22.
Theod.
l.
5.
c.
18.
Opt.
l.
6.
Zoz
.
l
6.
c.
6.
Eus.
l.
4.
de
vit.
Constant
.
Opt.
l.
1.
cont.
Parmen.
ibid.
Service
at
midnight
used
in
the
Churches
at
that
time
,
out
of
St.
Basil
and
others
,
ibid.
Altars
builded
in
Churches
for
Christian
Sacrifice
,
by
the
testimony
of
Socrates
,
Zozomenus
,
Theodoretus
,
and
others
,
ibid.
The
Interpretation
also
,
what
an
Altar
meaneth
,
set
down
by
Optatus
;
Quid
est
Altare
,
nisi
sedes
Corporis
&
Sanguinis
Christi
?
What
is
an
Altar
,
but
the
seat
of
the
Body
and
Blood
of
Christ
?
Images
also
set
up
and
painted
in
Churches
in
this
Age
,
out
of
Zozomenus
,
Eusebius
,
Optatus
,
and
others
,
pag.
409.
Caereas
Candelas
,
&
Lampades
;
Torches
,
Wax-Candles
,
and
burning
Lamps
,
set
up
in
the
Church
by
Constantine
himself
,
out
of
Eusebius
,
lib.
4.
de
vita
Constant
.
pag.
410.
Basil
.
Of
Vigils
and
Watches
kept
in
Church-Feasts
,
out
of
Basil
,
Theodoret
,
and
others
,
ibid.
The
use
of
Litanies
in
those
days
,
Basil
.
ep.
63.
Zozim
l.
4.
c.
16.
they
shew
out
of
Basil
,
Theodoret
,
and
others
,
ibid.
26.
I
leave
many
more
Rites
and
Catholic
Ceremonies
set
down
by
them
in
this
first
Paragraph
,
which
is
,
of
public
Meetings
,
Churches
,
&c.
But
if
I
would
pass
from
this
unto
many
other
Heads
handled
by
them
,
as
,
about
the
use
of
Baptism
,
and
administration
of
other
Sacraments
and
Sacrifice
,
about
Feasts
,
Fasts
,
Marriage
,
Burying
,
Honoring
Martyrs
Tombs
,
Pilgrimages
,
consecrating
of
Monks
and
Nuns
,
and
other
such
points
,
(
which
these
Magdeburgians
do
handle
here
at
large
out
of
the
Fathers
of
this
Age
,
and
practice
of
that
Church
,
to
the
number
of
nineteen
or
twenty
,
all
against
themselves
)
it
were
sufficient
to
make
a
several
Book
apart
.
As
for
Example
,
about
Baptism
they
teach
us
,
That
those
who
are
to
be
baptized
must
first
be
confessed
of
their
sins
;
Cent.
4.
p.
118
,
119
,
120.
that
they
must
say
abrenuntio
tibi
Sathana
,
&
omnibus
operibus
tuis
;
that
they
must
be
prepared
by
Exorcisms
,
and
after
Baptism
be
anointed
with
holy
Chrism
;
that
they
must
fast
a
certain
number
of
days
before
their
Baptism
;
that
they
must
thrice
be
dived
in
the
water
;
that
they
must
have
Lamps
lighted
at
their
Baptism
.
And
for
the
Blessed
Sacrament
of
the
Altar
,
they
shew
us
,
How
it
was
wont
to
be
administred
,
and
sent
(
when
occasion
was
offered
)
from
one
place
to
another
;
how
often
it
should
be
received
,
and
with
what
reverence
,
and
with
what
Vigils
and
Prayers
before
;
and
how
it
was
wont
to
be
carried
to
them
that
lay
on
their
Death-bed
;
and
how
they
were
bound
to
confess
it
openly
to
be
the
true
Body
and
Blood
of
Christ
,
before
they
received
it
;
and
what
great
Miracles
fell
out
for
proof
and
confirmation
of
the
truth
about
this
Real
Presence
.
These
,
p.
431
,
432.433
.
and
almost
infinite
other
points
like
unto
these
,
the
Magdeburgians
do
prove
at
length
to
have
been
in
use
throughout
this
fourth
Age
by
the
Testimonies
and
Writings
of
the
principal
Doctors
thereof
.
27.
Wherefore
I
will
leave
the
Reader
to
consider
,
what
manner
of
people
these
Lutheran
Writers
are
,
who
do
record
so
many
important
Testimonies
against
themselves
;
and
having
alledged
them
,
then
they
refute
all
again
presently
with
this
bare
shift
,
that
they
are
either
Jewish
or
Pagan
Ceremonies
brought
in
by
the
Fathers
upon
Superstition
,
and
so
not
to
be
regarded
;
and
this
they
think
to
be
sufficient
to
refute
them
all
.
As
for
Example
,
The
ancient
observation
of
Fasts
.
talking
of
the
Ceremony
of
Fasting
in
those
days
,
what
Meats
they
did
eat
,
and
how
rigorously
they
abstained
,
and
how
long
,
these
good
fellows
do
write
thus
:
Jejunia
observasse
religiosiùs
,
quidem
seu
superstitiosiùs
,
quàm
superioribus
saeculis
hujus
aetatis
Christianos
Historiae
testantur
;
Histories
do
testifie
unto
us
,
that
the
Christians
of
this
Age
did
observe
Fasting-days
more
religiously
,
or
rather
more
superstitiously
,
than
any
Age
before
,
for
that
Human
Traditions
began
now
to
be
more
multiplied
;
and
Epiphanius
doth
say
,
that
the
Fast
of
Wednesdays
and
Fridays
was
observed
at
this
time
,
as
a
Tradition
of
the
Apostles
,
but
we
find
no
such
thing
in
their
Works
.
Thus
said
these
Germans
,
that
never
perhaps
fasted
a
day
in
their
life
,
nor
ever
abstained
for
Devotion-sake
from
any
good
morsel
of
Meat
,
that
their
Lips
could
reach
unto
.
And
so
much
of
these
men
,
for
they
are
not
worth
the
spending
of
time
to
refute
them
.
Well
then
,
by
these
few
Examples
taken
out
of
two
Chapters
only
of
the
Magdeburgians
about
this
fourth
Age
,
we
see
what
may
be
gathered
,
if
we
would
go
over
all
the
three
Centuries
for
these
three
Ages
(
from
Constantine
to
St.
Gregory
;
)
and
thereby
also
we
see
the
reason
why
Fox
wrote
so
little
of
these
three
Ages
,
being
wholly
against
them
.
28.
But
now
perhaps
the
Reader
will
ask
,
how
it
falleth
out
that
John
Fox
having
dedicated
a
special
Book
(
to
wit
,
his
second
of
Acts
and
Monuments
)
unto
these
three
Ages
after
Constantine
,
(
for
so
is
his
Title
:
)
how
,
I
say
,
Fox
p.
95.
he
could
make
up
a
distinct
Book
,
and
yet
say
nothing
of
the
Ecclesiastical
Affairs
therein
contained
?
How
Fox
filleth
up
his
second
Book
with
matter
not
to
his
purpose
.
Whereunto
I
answer
,
That
this
is
another
Foxly
fetch
of
his
,
to
promise
and
not
perform
,
and
to
do
one
thing
for
another
;
for
that
despairing
to
have
matter
to
his
purpose
out
of
the
former
three
Ages
(
as
hath
been
shewed
)
he
slideth
away
slightly
to
another
Argument
,
which
he
had
not
promised
in
his
Title
;
to
wit
,
of
some
things
fallen
out
in
our
English
Church
in
the
next
200
years
after
,
from
the
time
of
St.
Augustin
and
King
Ethelbert
,
unto
the
time
of
King
Egbert
,
first
Monarch
of
the
English
,
about
the
year
of
Christ
800.
But
for
that
these
two
Ages
,
(
to
wit
,
the
seventh
and
eighth
)
do
contain
the
times
of
our
primitive
English
Church
,
I
think
best
to
treat
severally
thereof
in
the
next
Chapter
following
;
this
being
sufficient
to
shew
,
that
in
these
second
300
years
John
Fox
had
as
little
room
for
his
Church
,
as
in
the
former
.
CHAP.
IV.
How
matters
passed
in
the
Christian
Church
,
both
abroad
,
and
at
home
in
England
,
during
the
third
station
of
Time
,
from
Pope
Gregory
and
Ethelbert
King
of
Kent
,
unto
Egbert
our
first
Monarch
,
containing
the
space
of
two
hundred
years
.
The
third
station
of
Times
,
from
K.
Ethelbert
,
an.
600
,
to
K.
Egbert
,
an.
800.
THere
followeth
in
order
the
third
distinction
or
station
of
Times
appointed
by
John
Fox
in
the
beginning
of
his
History
,
and
promised
by
him
to
be
handled
distinctly
in
the
prosecution
of
his
Work
;
and
so
indeed
this
station
ought
to
have
been
above
the
rest
,
for
that
it
containeth
the
time
of
our
English
primitive
Church
,
to
wit
,
the
two
first
hundred
years
thereof
from
St.
Augustin
downward
.
But
(
as
you
have
heard
before
)
he
finding
scarce
any
thing
in
these
two
Ages
,
which
delighted
his
heretical
humor
,
no
not
our
very
Conversion
it self
from
Paganism
to
Christian
Religion
,
he
shuffleth
the
same
over
in
the
end
of
his
foresaid
second
Book
,
together
with
the
second
300
years
after
Christ
,
from
Constantine
to
Pope
Gregory
,
as
before
hath
been
shewed
.
So
as
he
includeth
the
Acts
of
500
years
of
the
most
Famous
and
Glorious
Times
that
ever
were
in
the
Church
of
God
,
(
whether
we
respect
the
General
and
Universal
Church
,
or
the
Church
of
England
in
particular
)
in
a
little
Book
of
a
dozen
Leaves
only
,
Why
Jo.
Fox
shifted
over
these
200
years
so
slightly
.
of
which
dozen
Leaves
the
least
part
doth
concern
this
time
;
whereas
,
when
he
cometh
down
to
handle
the
Acts
and
Gests
of
John
Wickliff
,
John
Husse
,
Hierom
of
Prague
,
and
other
such
paltry
Heretics
,
not
worth
the
talking
of
,
he
writeth
whole
Volumes
,
and
many
hundred
Leaves
together
;
but
of
these
200
years
of
our
first
Conversion
and
primitive
Church
,
Fathers
,
Doctors
,
and
Saints
thereof
,
he
writeth
both
very
little
and
most
contemptuously
;
and
yet
wanted
he
not
Authors
to
give
him
matter
in
this
behalf
,
seeing
that
St.
Bede
(
that
lived
in
the
first
of
these
200
years
)
hath
left
five
whole
Books
of
the
Acts
and
Gests
thereof
,
besides
other
that
have
ensued
,
as
Gosselinus
,
Malmsbury
,
Westmonasteriensis
,
and
others
.
The
contemptuous
writing
of
John
Fox
in
this
station
of
200
years
.
2.
But
the
truth
is
,
that
John
Fox
seeing
these
times
to
be
wholly
against
him
,
and
that
they
lay
down
more
clearly
before
us
(
if
it
may
be
)
than
the
rest
,
(
especially
to
English-men
)
the
Truth
and
Evidence
of
the
Catholic
Roman
Faith
,
he
had
no
heart
nor
courage
to
deal
much
therewith
,
but
sought
to
shuffle
over
in
silence
,
so
much
as
he
might
conveniently
,
and
the
rest
to
discredit
by
scoffs
,
taunts
,
corruption
and
falsification
,
as
after
you
shall
see
;
for
I
have
thought
good
to
make
a
distinct
Chapter
of
these
two
Ages
,
and
thereby
somewhat
to
let
you
see
and
behold
what
passed
therein
(
tho'
very
briefly
)
and
how
John
Fox
doth
behave
himself
in
relating
the
same
.
3.
First
then
,
Popes
&
Emperors
of
these
200
years
.
if
we
consider
the
Universal
Church
of
Christendom
in
these
200
years
,
(
which
are
the
700
and
800
years
of
Christ
)
there
are
recounted
to
have
sitten
in
the
Roman
See
Thirty-three
Popes
▪
from
Gregory
I.
to
Leo
III.
and
in
the
East
Empire
(
the
West
being
decay'd
before
)
some
Nineteen
or
Twenty
Emperors
reigned
one
after
another
,
from
Mauritius
to
Constantine
VI.
and
Irene
his
Mother
,
in
whose
time
Charles
the
Great
of
France
was
made
Emperor
of
the
West
by
the
foresaid
Pope
Leo
III.
The
chief
Doctors
from
an.
600
,
to
800.
And
during
this
Race
of
time
the
said
Universal
Church
flourished
greatly
by
Learned
Men
and
Holy
Bishops
;
whereof
the
principal
were
St.
Isidorus
Archbishop
of
Sevil
,
Sophronius
,
Leontius
,
Theodorus
Archbishop
of
Canterbury
,
Venerable
Bede
,
Johannes
Damascenus
,
Paulus
Diaconus
,
Alcuinus
our
Countrey-man
,
Vsuardus
,
and
others
.
4.
This
time
had
many
Learned
Councils
also
;
Council
General
.
whereof
two
were
General
,
the
one
being
the
third
of
Constantinople
,
the
other
the
second
of
Nice
:
Whereby
were
beaten
down
all
the
Heretics
of
those
days
;
the
principal
whereof
were
the
Jacobites
,
the
Armenians
,
Monothelites
,
Neophonites
,
Heretics
of
this
time
.
Lampetians
,
Agnychites
,
Iconomachians
,
or
Image-breakers
,
and
other
the
like
.
Besides
all
this
,
there
was
added
to
the
Greatness
of
this
Church
the
new
Conversion
of
many
Countries
from
Paganism
to
Christian
Religion
.
Conversion
of
England
.
Amongst
which
may
principally
be
recounted
our
English
Saxons
,
as
also
by
their
means
divers
Provinces
afterward
of
High
and
Low
Germany
.
And
this
for
the
continuance
and
going
forward
of
the
Christian
Catholic
Church
in
general
,
planted
by
Christ
,
and
brought
down
by
Succession
from
the
Apostles
time
.
5.
But
if
you
will
talk
of
our
new
English
Church
,
planted
in
this
mean
space
,
and
inserted
or
united
to
that
General
Catholic
Church
,
as
a
Branch
or
Member
to
the
whole
Body
,
and
as
a
new
Daughter
subordinate
to
her
Mother
,
we
shall
see
her
progress
to
be
conform
thereunto
;
to
wit
,
that
she
multiplied
mightily
in
these
200
years
,
both
in
Number
,
Doctrin
,
and
great
Piety
of
Life
;
which
John
Fox
himself
is
forced
to
confess
,
in
that
he
having
told
us
of
the
Conversion
of
seven
English
Saxon
Kingdoms
within
the
compass
of
this
time
,
he
setteth
down
divers
Tables
in
the
end
of
all
,
The
growth
and
progress
of
the
English
primitive
Church
in
this
time
.
whereof
one
is
of
seventeen
Archbishops
of
Canterbury
,
from
Augustin
to
Celnothus
that
lived
with
King
Egbert
;
and
another
Table
of
thirty
Cathedral
Churches
,
Abbies
,
and
Nunneries
builded
,
and
abundantly
endowed
by
Christian
English
Kings
,
Queens
,
and
Bishops
of
that
time
;
and
a
third
Table
of
nine
several
Kings
,
besides
many
more
of
chief
Nobility
both
Men
and
Women
,
who
leaving
the
World
and
their
Temporal
States
,
entred
into
a
Religious
Life
the
more
strictly
to
serve
Almighty
God.
All
which
John
Fox
is
forc'd
to
recount
against
himself
,
and
findeth
no
one
in
all
this
time
of
200
years
,
(
and
much
less
any
company
)
on
whom
he
dareth
lay
hands
to
build
up
his
hidden
Church
in
England
withal
.
6.
And
it
is
to
be
noted
by
the
Reader
,
and
by
us
to
be
repeated
again
for
better
memories
sake
,
(
that
which
before
we
admonished
)
to
wit
,
that
Fox
findeth
these
200
years
of
our
first
English
primitive
Church
so
barren
of
matter
for
his
purpose
,
as
in
the
whole
story
thereof
he
spendeth
only
eight
Leaves
of
Paper
,
and
these
rather
in
deriding
and
scoffing
the
same
,
and
principal
Pillars
thereof
,
than
writing
any
Ecclesiastical
History
.
For
which
cause
,
Fox's
scoffing
story
of
the
English
primitive
Church
.
p.
107
,
113
,
&c.
you
shall
find
these
Notes
and
Titles
commonly
written
over
the
heads
of
his
Leaves
and
Pages
,
Augustin's
arrival
in
Kent
;
Gregory
the
basest
Pope
,
but
the
best
;
Proud
Augustin
;
Lying
Miracles
;
Shaven
Crowns
;
Beda
his
Birth
,
and
the
like
.
Bed.
l.
1.
hist.
c.
21.
Fox
p.
113.
Of
which
Learned
Holy
Man's
Story
(
I
mean
St.
Bede
)
he
maketh
so
little
account
,
as
in
the
same
place
reciting
a
Letter
out
of
him
written
by
a
holy
Man
(
Ceolfride
Abbot
of
Sherwyn
in
Northumberland
)
to
Naitonus
King
of
the
Picts
,
he
saith
thus
:
The
Copy
of
which
Letter
,
as
it
is
in
Bede
,
I
have
annexed
;
not
for
any
great
reason
therein
contained
,
but
only
to
delight
the
Reader
with
some
pastime
in
seeing
the
fond
Ignorance
of
that
Monkish
Age
,
&c.
Whereby
we
may
see
the
drift
of
this
pleasant
Fox
in
these
his
Acts
and
Monuments
;
which
is
,
to
discredit
that
whole
Time
,
and
all
our
Primitive
Church
.
Mat.
18.
7.
But
yet
,
to
the
end
that
the
saying
of
Christ
may
be
fulfilled
in
him
,
Ex
ore
tuo
te
judico
,
Serve
nequam
;
I
do
judge
thee
out
of
thy
own
mouth
,
thou
wicked
Servant
:
I
shall
here
set
down
two
National
Synods
gathered
in
England
in
these
two
Ages
by
two
famous
Archbishops
of
Canterbury
;
the
one
Theodorus
,
Bed.
l.
4.
hist.
c.
5.
Malm.
de
gest
.
Pont.
Angl.
l.
10.
in
the
year
of
Christ
680
,
and
related
by
Beda
;
and
the
other
St.
Cuthbert
,
in
the
year
747
,
related
by
William
of
Malmsbury
after
Bede's
death
,
and
both
of
them
set
down
by
Fox
.
And
by
viewing
the
Decrees
of
these
two
Synods
,
you
will
see
whether
those
Ages
were
so
fond
in
Ignorance
as
Fox
maketh
them
.
Out
of
the
first
Synod
,
held
at
Thetford
,
Fox
gathereth
ten
Decrees
in
these
words
:
Fox
p.
112.
col.
2.
n.
63.
Decrees
of
an
English
Synod
,
an
Dom.
680.
out
of
Fox
.
8.
-
I.
That
Easter-day
should
be
uniformly
kept
and
observed
throughout
the
whole
Realm
upon
a
certain
day
,
viz.
prima
14
Luna
Mensis
primi
.
-
II.
That
no
Bishop
should
intermeddle
within
the
Diocese
of
another
.
-
III.
That
Monasteries
consecrated
unto
God
should
be
exempt
and
free
from
the
Jurisdiction
of
Bishops
.
-
IV.
That
the
Monks
should
not
stray
from
one
place
(
that
is
,
from
one
Monastery
)
to
another
without
the
license
of
their
Abbot
;
also
to
keep
the
same
Obedience
which
they
promised
at
their
first
entring
.
-
V.
That
no
Clergy-man
should
forsake
his
own
Bishop
,
and
be
received
in
any
other
place
without
Letters
Commendatory
of
his
own
Bishop
.
-
VI.
That
Foreign
Bishops
and
Clergy-men
coming
into
the
Realm
,
should
be
content
only
with
the
benefit
of
such
Hospitality
as
should
be
offered
them
;
neither
should
they
intermeddle
any
further
within
the
Precinct
of
any
Bishop
,
without
his
special
permission
.
-
VII
.
That
Synods
Provincial
should
be
kept
within
the
Realm
at
least
once
a
year
.
-
VIII
.
That
no
Bishop
should
prefer
himself
before
another
,
but
must
observe
the
time
and
order
of
his
Consecration
.
-
IX
.
That
the
number
of
Bishops
should
be
augmented
as
the
number
of
People
increased
.
-
X.
That
no
Marriage
should
be
admitted
,
but
that
which
was
lawful
;
no
Incest
to
be
suffered
;
neither
any
man
to
put
away
his
Wife
for
any
cause
,
except
only
for
Fornication
,
after
the
Rule
of
the
Gospel
.
And
these
be
the
principal
Chapters
of
that
Synod
,
&c.
Fox
p.
115
:
col.
1.
n.
84.
9.
Out
of
the
second
Synod
,
held
at
Clonisho
,
Fox
gathereth
thirty-one
Decrees
,
as
followeth
:
-
The
Decrees
of
a
second
Synod
,
out
of
Fox
,
an
.
Dom.
747.
I.
That
Bishops
should
be
more
diligent
in
seeing
to
their
Office
,
and
in
admonishing
the
people
of
their
faults
.
-
II.
That
they
should
live
in
a
peaceable
mind
together
,
notwithstanding
they
were
in
place
dissevered
asunder
.
-
III.
That
every
Bishop
once
a
year
should
go
about
all
the
Parishes
of
his
Diocese
.
-
IV.
That
the
said
Bishops
,
every
one
in
his
Diocese
,
should
admonish
their
Abbots
and
Monks
to
live
regularly
;
and
that
Prelates
should
not
oppress
their
Inferiors
,
but
love
them
.
-
V.
That
they
should
teach
the
Monasteries
,
which
the
secular
men
had
invaded
,
and
could
not
then
betaken
from
them
,
to
live
regularly
.
-
VI.
That
none
should
be
admitted
to
Orders
,
before
his
Life
should
be
examined
.
-
VII
.
That
in
Monasteries
the
reading
of
Holy
Scripture
should
be
more
frequented
.
-
VIII
.
That
Priests
should
be
no
disposers
of
secular
business
.
-
IX
.
That
they
should
take
no
money
for
baptizing
Infants
.
-
X.
That
they
should
both
learn
and
teach
the
Lord's
Prayer
and
the
Creed
in
English
.
-
XI
.
That
all
should
joyn
together
in
their
Ministry
after
one
uniform
Rite
and
manner
.
-
XII
.
That
in
a
modest
voice
they
should
sing
in
the
Church
.
-
XIII
.
That
all
Holy
and
Festival-days
should
be
celebrated
at
one
time
together
.
-
XIV
.
That
the
Sabboth
day
be
reverendly
observed
and
kept
.
-
XV.
That
the
seven
hours
Canonical
every
day
be
observed
.
-
XVI
.
That
the
Rogation-days
,
both
the
greater
and
lesser
,
should
not
be
omitted
.
-
XVII
.
That
the
Feast
of
St.
Gregory
and
St.
Augustin
our
Patron
should
be
observed
.
-
XVIII
.
That
the
Fast
of
the
four
times
should
be
kept
and
observed
.
-
XIX
.
That
Monks
and
Nuns
should
go
regularly
apparelled
.
-
XX.
That
Bishops
should
see
these
Decrees
not
neglected
.
-
XXI
.
That
the
Church-men
should
not
give
themselves
unto
Drunkenness
.
-
XXII
.
That
the
Communion
should
not
be
neglected
of
the
Church-men
.
-
XXIII
.
Item
,
That
the
same
also
should
be
observed
of
the
Lay
men
,
as
time
required
.
-
XXIV
.
That
Lay-men
first
should
be
well
tried
,
before
they
entred
into
Religious
Order
.
-
XXV
.
That
Alms
should
not
be
neglected
.
-
XXVI
.
That
Bishops
should
see
these
Decrees
to
be
notified
to
the
people
.
-
XXVII
.
They
disputed
of
the
profit
of
Alms.
-
XXVIII
.
They
disputed
of
the
profit
of
singing
Psalms
.
-
XXIX
.
That
the
Congregation
should
be
constituted
after
the
ability
of
their
Goods
.
-
XXX
.
That
Monks
should
not
dwell
among
Lay-men
.
-
XXXI
.
That
public
Prayer
should
be
made
for
Kings
and
Princes
.
These
Decrees
and
Ordinances
being
thus
among
the
Bishops
concluded
,
Cuthbert
the
Archbishop
sendeth
the
Copy
thereof
to
Boniface
,
which
Boniface
(
otherwise
named
Wenfride
,
an
English-man
born
)
was
then
Archbishop
of
Mentz
,
and
after
made
a
Martyr
,
as
the
Popish
Stories
term
him
.
10.
Thus
far
I
thought
good
to
set
down
the
Decrees
of
these
two
Synods
of
the
first
two
Ages
of
our
primitive
Church
in
the
words
themselves
of
John
Fox
;
whereby
you
might
see
,
or
at
leastwise
make
some
guess
of
the
Learning
and
Vertue
of
these
times
,
which
Fox
endeavoreth
by
all
means
to
bring
in
contempt
.
Which
point
,
(
I
mean
of
their
Learning
,
Piety
,
and
Godly
Solicitude
for
governing
our
new-founded
Church
of
England
)
would
more
evidently
have
appeared
by
these
two
Synods
,
if
this
lying
Historiographer
had
not
used
here
also
his
too
Fox
like
tricks
of
falsifying
and
fraudulent
omission
of
other
things
,
which
he
should
have
related
.
For
better
understanding
of
these
which
he
hath
here
set
down
,
I
shall
speak
a
word
or
two
of
them
briefly
;
for
it
were
infinit
to
follow
him
in
all
these
traces
,
turnings
,
and
windings
of
his
.
Deceitful
turnings
&
windings
of
Fox
.
11.
First
then
,
touching
the
former
Council
or
Synod
held
by
Theodorus
Archbishop
of
Canterbury
,
and
related
by
St.
Bede
(
for
of
this
only
will
I
treat
for
brevities
sake
,
to
shew
an
Example
thereby
how
you
may
trust
John
Fox
in
the
rest
which
he
writeth
)
these
points
may
be
noted
:
First
,
That
whereas
he
saith
,
that
this
Synod
was
held
in
the
year
of
Christ
680
,
and
quoteth
Bede
for
the
same
in
his
Margin
,
he
falsifieth
him
plainly
;
for
that
Bede's
words
are
these
,
set
down
at
length
.
Bed.
l.
4.
c.
5.
Fact
a
est
haec
Synodus
ab
Incarnatione
Domini
sexcentesimo
septuagesimo
tertio
;
quo
anno
Rex
Cantuariorum
Egbertus
,
mense
Julio
obierat
,
&c.
This
Synod
was
made
in
the
year
after
the
Incarnation
of
Christ
673
;
in
which
year
Egbert
King
of
Kent
was
dead
in
the
month
of
July
before
.
The
same
testifieth
St.
Bede
in
other
words
in
the
very
same
Chapter
,
Bed.
ibid.
saying
thus
:
That
this
Synod
was
gathered
the
24th
of
September
in
the
third
year
of
the
Reign
of
King
Egfrid
of
Northumberland
;
who
began
his
Reign
,
according
to
Stow
,
in
the
year
of
Christ
670.
Wilful
Errors
of
John
Fox
.
All
which
Fox
having
seen
,
yet
setteth
down
as
out
of
Bede
that
it
was
in
the
year
of
Christ
680.
12.
Secondly
,
Fox
writeth
thus
of
the
place
:
In
the
time
of
this
Theodorus
a
Provincial
Synod
was
held
at
Thetford
,
mentioned
in
the
Story
of
Bede
.
But
he
that
will
read
St.
Bede
himself
,
shall
find
these
words
:
In
loco
qui
dicitur
Herudfrod
;
Bed.
l.
4.
c.
5.
Cambd.
in
desc
.
Britan.
Com.
Hartf
.
p.
302.
In
a
place
called
Herudfrod
,
that
is
Hartford
,
as
William
Cambden
doth
testifie
in
his
Description
of
Hartfordshire
,
citing
also
this
very
Council
out
of
Bede
held
at
Herudfrod
.
So
as
I
marvel
how
doting
Fox
did
fall
upon
Thetford
.
13.
But
thirdly
,
there
follow
more
malicious
changings
and
falsifications
in
citing
the
Articles
themselves
of
this
Synod
;
whereof
he
scarce
relateth
any
one
without
some
alteration
,
as
each
man
may
see
that
will
compare
them
with
the
Original
of
St.
Bede
himself
.
I
shall
touch
for
example
the
first
and
the
last
of
the
ten
,
for
that
they
have
more
express
malice
in
them
than
the
rest
,
which
I
do
let
pass
.
Fox
p.
112.
14.
The
first
Decree
of
this
Synod
was
,
saith
Fox
,
That
Easter-day
should
be
uniformly
kept
and
observ'd
throughout
the
whole
Realm
,
upon
one
certain
day
,
viz.
prima
14
Luna
Mensis
primi
;
that
is
to
say
,
upon
the
first
14
Moon
,
or
day
of
the
Moon
of
the
first
Month
,
to
wit
,
of
March.
Which
is
just
as
the
Jews
do
observe
it
,
against
the
Use
and
Custom
of
the
Church
of
Rome
;
and
is
an
old
condemn'd
Error
and
Heresie
,
as
before
you
have
heard
discuss'd
at
large
in
the
second
,
third
,
and
fourth
Chapters
of
this
Treatise
.
And
you
must
note
that
Fox
maketh
this
Decree
to
say
,
that
this
fourteenth
Moon
,
or
fourteenth
day
of
the
first
Moon
of
March
,
(
for
this
is
the
phrase
of
Ecclesiastical
Calculation
,
to
say
,
Luna
prima
,
Luna
secunda
,
Luna
tertia
,
for
the
first
,
second
,
or
third
day
of
the
Moon
)
must
be
certain
,
or
certainly
observed
,
so
as
it
may
not
be
alter'd
,
nor
Easter
observ'd
upon
any
other
day
;
wherein
standeth
the
formality
of
the
former
Error
,
as
hath
been
declared
,
for
that
it
putteth
a
necessity
of
observing
the
old
Jewish
Law
,
and
thereby
doth
evacuate
the
force
of
Christ's
Grace
and
Gospel
,
as
you
have
heard
before
discussed
.
Which
being
so
,
will
you
easily
believe
that
the
whole
Church
of
England
could
be
brought
to
decree
such
an
Error
in
a
public
Council
,
and
that
St.
Bede
in
particular
would
ever
relate
the
same
with
his
approbation
,
seeing
he
mislik'd
the
same
so
greatly
in
some
of
the
Britans
,
Sup.
c.
2
,
3
,
4.
as
in
the
former
Chapters
of
this
Treatise
we
have
declared
?
15.
Well
then
,
let
us
see
what
the
words
of
St.
Bede
himself
are
in
this
Synodical
Decree
corrupted
by
Fox
:
Primum
Capitulum
,
(
saith
he
,
Bed.
l.
4.
hist.
c.
5.
relating
it
out
of
the
words
of
the
Canons
themselves
)
ut
sanctum
diem
Paschae
in
communi
omnes
servemus
,
Dominica
post
14
Lunam
primi
Mensis
;
The
first
Article
of
our
Decrees
(
saith
the
Council
)
is
,
that
we
do
all
in
common
observe
the
holy
day
of
Easter
upon
the
Sunday
next
after
the
fourteenth
Moon
of
the
first
Month.
16.
Thus
saith
the
Decree
,
truly
related
by
St.
Bede
,
quite
contrary
to
that
which
Fox
related
before
;
he
putting
out
and
putting
in
of
his
own
,
The
wicked
falsifying
of
S.
Bede
by
Fox
.
without
shame
or
conscience
,
what
he
thought
best
in
this
little
Sentence
,
to
make
those
Fathers
seem
to
say
(
as
he
would
have
them
)
in
favor
of
a
condemn'd
Heresie
.
To
which
effect
he
putteth
out
(
as
you
have
seen
)
the
word
Dominica
,
which
maketh
or
marreth
all
the
matter
,
and
then
for
post
14
Lunam
,
written
at
large
in
St.
Bede
,
he
putteth
in
prima
14
Luna
,
Fox
is
taken
in
his
malicious
dealing
about
the
Decree
of
Observation
of
Easter
.
short
in
numbers
only
,
to
make
it
more
obscure
,
adding
prima
of
his
own
,
and
putting
out
post
from
the
words
of
the
Council
,
thereby
to
make
the
sense
more
clear
in
favor
of
the
Heresie
;
for
that
prima
14
Luna
Mensis
primi
(
which
are
his
words
)
do
signifie
the
fourteenth
day
of
the
first
Moon
of
March
expresly
.
And
moreover
,
he
addeth
of
his
own
these
words
,
upon
one
certain
day
,
which
the
Decree
hath
not
;
meaning
thereby
,
that
this
fourteenth
day
must
be
observed
with
such
certainty
,
as
it
may
not
be
altered
or
deferred
to
any
Sunday
,
but
must
be
observed
as
an
immovable
Feast
;
which
out
of
Luther
we
have
shewed
before
also
to
be
his
meaning
.
Sup.
c.
3.
And
thus
much
of
the
first
Decree
.
17.
The
last
and
tenth
Decree
hath
no
less
fraud
and
malice
used
against
it
by
Fox
than
this
first
;
for
the
malicious
shameless
Fellow
would
make
those
Fathers
of
that
Synod
to
favor
the
Doctrin
and
Practice
of
the
Protestants
in
putting
away
their
Wives
for
Fornication
,
and
marrying
another
:
for
to
this
effect
he
citeth
the
Canon
.
Tenthly
,
Fox
112.
That
no
man
may
put
away
his
Wife
for
any
cause
,
except
only
for
Fornication
,
after
the
Rule
of
the
Gospel
:
And
there
breaketh
off
,
as
tho'
the
Council
had
said
no
more
,
nor
added
any
further
caution
or
explication
of
their
meaning
.
Whereof
it
would
ensue
(
as
Protestants
do
infer
)
that
seeing
a
man
may
put
away
one
Wife
for
Fornication
,
About
marrying
a
second
Wife
,
the
first
being
alive
.
and
is
not
bound
to
live
unmarried
,
if
he
have
not
the
gift
of
Continency
he
may
lawfully
take
another
Wife
,
as
the
practice
of
Protestants
is
at
this
day
in
England
.
But
the
Reader
must
know
,
that
immediatly
after
the
former
words
by
him
recited
,
there
follow
in
the
Canon
others
that
mar
all
his
Market
;
for
thus
they
lie
together
.
18.
Nullus
conjugem
propriam
,
Bed.
l.
4.
c.
5.
pag.
227.
nifi
(
ut
sanctum
Evangelium
docet
)
Fornicationis
causa
relinquat
:
Quòd
si
quisquam
propriam
expulerit
conjugem
legitimo
sibi
matrimonio
conjunctam
,
si
Christianus
esse
rectè
voluerit
,
nulli
alteri
copuletur
;
sed
ita
permaneat
,
aut
propriae
reconcilietur
conjugi
:
Let
no
man
leave
his
own
Wife
,
but
only
,
as
the
holy
Gospel
teacheth
us
,
for
the
cause
of
Fornication
;
and
if
any
man
should
put
away
his
Wife
that
is
joyned
unto
him
by
lawful
Marriage
,
if
he
will
be
a
true
Christian
let
him
not
marry
another
,
but
either
remain
so
in
Continency
,
or
be
reconciled
to
his
own
Wife
again
.
19.
Lo
here
the
fidelity
of
John
Fox
in
relating
matters
!
This
Canon
determineth
two
things
,
you
see
:
First
,
That
a
man
may
not
leave
the
company
or
cohabitation
of
his
Wife
,
but
only
for
the
sin
of
Fornication
committed
by
her
:
The
second
,
That
being
so
separated
,
he
may
not
marry
another
for
any
cause
,
but
either
must
remain
continent
,
or
be
reconcil'd
to
his
former
Wife
again
.
And
this
was
the
Doctrin
of
the
Catholic
Church
then
,
and
is
now
;
which
our
Fox
would
fain
have
concealed
from
his
Reader
,
and
have
made
him
believe
,
that
the
old
primitive
English
Church
had
been
for
Them
and
their
Practice
at
this
day
.
But
the
poor
Reynard
is
taken
at
every
winding
,
when
he
is
followed
,
which
were
impossible
to
do
in
all
his
false
doublings
.
And
so
these
two
Examples
only
shall
suffice
to
shew
his
tricks
in
this
first
point
of
Falsification
.
Let
us
pass
to
the
second
of
wilful
Omission
.
Guileful
Omissions
of
John
Fox
.
20.
There
remaineth
to
say
a
word
or
two
of
his
Omissions
,
whereby
he
leaveth
out
of
purpose
from
his
Story
those
things
which
might
give
Credit
or
Reputation
to
our
English
Church
in
these
ancient
times
,
which
he
seeketh
by
all
means
to
make
ridiculous
and
contemptible
.
As
for
Example
,
the
Number
and
Quality
of
the
Prelates
and
Learned
Men
that
then
flourished
,
and
were
present
in
these
Synods
;
the
Reasons
,
and
Arguments
,
and
other
like
Circumstances
,
partly
set
down
by
St.
Bede
and
other
Authors
upon
divers
occasions
,
and
partly
registred
in
the
very
Prefaces
of
the
Synods
themselves
.
As
for
Example
,
in
this
first
Synod
here
cited
,
they
begin
thus
:
Bed.
l.
4.
c.
5.
21.
In
Nomine
Domini
Dei
&
Salvatoris
Jesu
Christi
,
&c.
In
the
Name
of
our
Lord
God
and
Savior
Jesus
Christ
,
reigning
for
ever
,
and
governing
his
Church
,
it
pleased
him
that
we
should
meet
together
,
according
to
the
Custom
of
the
Venerable
Canons
of
the
Church
,
to
handle
necessary
business
of
our
English
Church
:
Wherefore
we
met
together
upon
the
24th
day
of
the
Month
of
September
,
A
Synod
holden
at
Herudfrod
,
an.
673.
in
the
first
Indiction
,
in
a
place
called
Herudfrod
;
I
Theodorus
(
tho'
unworthy
)
appointed
by
the
See-Apostolic
Bishop
of
the
Church
of
Canterbury
,
and
our
Fellow-Bishop
and
Brother
the
most
Reverend
Bisy
Bishop
of
the
East-Angles
,
and
our
Brother
and
Fellow
Priest
Wilfrid
Bishop
of
the
Nation
of
the
Northumbers
was
present
by
his
proper
Legats
;
there
were
present
also
our
Brethren
and
Fellow-Priests
,
Putta
Bishop
of
the
Castle
of
Kent
commonly
called
Rhofessester
,
Eleutherius
also
Bishop
of
the
West-Saxons
,
and
Winfrid
Bishop
of
the
Mercians
.
And
when
we
were
all
come
together
,
and
every
man
set
according
to
his
Order
and
Degree
,
I
said
unto
them
,
Most
dear
Brethren
,
I
beseech
you
,
for
the
Fear
and
Love
of
our
Savior
,
that
we
may
handle
here
in
common
the
things
that
belong
unto
our
Faith
,
to
the
end
that
these
things
which
have
been
decreed
and
defined
by
the
Holy
ancient
Fathers
about
the
same
,
may
be
kept
uncorrupt
by
us
all
,
&c.
22.
This
is
part
of
the
Preface
to
the
first
Synod
,
out
of
which
the
former
Decrees
related
and
corrupted
by
Fox
(
as
you
have
heard
)
were
taken
;
and
by
the
very
words
of
this
Entrance
or
Preface
there
is
more
serious
gravity
signified
than
Fox
would
seem
to
acknowledge
at
this
day
in
England
.
But
seven
years
after
this
again
the
said
Theodorus
made
another
Synod
,
passed
over
in
silence
by
Fox
,
but
St.
Bede
relateth
the
same
in
these
words
:
Bed.
l.
4.
c.
17.
23.
His
temporibus
audiens
Theodorus
,
&c.
At
this
time
Theodorus
the
Archbishop
hearing
that
the
Church
of
Constantinople
was
greatly
troubled
by
the
Heresie
of
Eutyches
,
Leo
PP.
epist.
10.
ad
Flavian
.
Theod.
dial
.
2.
Evagr.
l.
2.
c.
4.
A
second
Council
of
Archbishop
Theodorus
.
(
that
deny'd
two
Natures
to
be
in
Christ
,
or
that
his
Flesh
was
like
ours
)
and
desiring
greatly
that
the
Churches
of
England
,
over
which
he
had
Jurisdiction
,
should
continue
free
from
such
Infection
,
he
gathered
together
a
Synod
of
very
many
Venerable
Priests
and
Learned
Bishops
;
and
finding
them
,
after
diligent
enquiry
made
,
to
agree
all
together
in
one
Catholic
Faith
,
he
thought
good
to
set
the
same
down
by
Synodical
Letters
,
for
Instruction
and
Memory
of
Posterity
;
which
began
thus
:
In
the
Name
of
our
Lord
Jesus
Christ
our
Savior
,
in
the
Reign
of
our
most
pious
Princes
and
Lords
,
Egfrid
King
of
the
Northumbers
,
Anno
10.
upon
the
fifteenth
day
before
the
Calends
of
October
,
the
eighth
Indiction
;
and
Etheldred
reigning
over
the
Mercians
,
the
sixth
year
of
his
Reign
,
and
Adulphus
being
King
of
the
East-Angles
,
the
seventeenth
year
of
his
Reign
,
and
Lodtharius
being
King
of
Kent
,
in
the
seventh
year
of
his
Reign
,
and
Theodorus
by
the
Grace
of
God
Archbishop
of
the
Isle
of
Britanny
and
of
the
City
of
Canterbury
being
President
of
the
Synod
,
together
with
the
rest
of
the
Bishops
of
the
same
Island
,
venerable
men
sitting
with
him
in
Council
,
and
the
holy
Sacred
Gospel
being
laid
before
them
,
in
a
place
called
in
the
Saxon
Tongue
Hedtfield
,
after
treaty
had
,
they
expounded
the
right
Catholic
Faith
in
this
manner
:
24.
Sicut
Dominus
noster
Jesus
,
&c.
As
our
Lord
Jesus
,
taking
our
flesh
upon
him
,
did
deliver
unto
his
Disciples
,
that
saw
him
in
person
,
The
manner
of
decreeing
in
old
Synods
and
National
Councils
according
to
their
Ancestors
.
and
heard
his
speeches
,
and
as
the
Symbolum
or
Creed
of
the
holy
Fathers
have
delivered
unto
us
,
and
as
generally
all
whole
and
universal
Synods
,
and
all
the
company
of
holy
Fathers
and
Doctors
of
the
holy
Catholic
Church
have
taught
us
;
so
do
We
,
following
their
steps
,
both
Piously
and
Catholicly
,
according
to
their
Doctrin
(
inspired
to
them
from
Heaven
)
profess
and
believe
,
and
constantly
confess
,
according
to
the
said
holy
Fathers
Belief
,
That
the
Father
,
the
Son
and
the
Holy
Ghost
are
properly
and
truly
a
consubstantial
Trinity
in
Unity
,
and
Unity
in
Trinity
,
&c.
We
receive
also
the
holy
and
universal
five
Synods
that
have
been
held
before
our
time
by
the
blessed
Christian
Fathers
our
Ancestors
,
to
wit
,
those
318
holy
Bishops
in
the
first
Council
of
[
](A56472-e86790-b)(a)
(a)
Anno
315.
Nice
,
against
Arius
and
his
wicked
Doctrin
,
and
of
the
150
other
Bishops
in
the
first
Council
of
[
](A56472-e86830-b)(b)
(b)
Anno
380.
Constantinople
against
the
Heresie
of
Macedonius
,
and
of
the
200
Godly
Bishops
of
the
Council
of
[
](A56472-e86870-b)(c)
(c)
Anno
428.
Ephesus
against
Nestorius
and
his
Errors
,
and
of
the
230
Bishops
in
the
Council
of
[
](A56472-e86910-b)(d)
(d)
Anno
457.
Calcedon
against
Eutyches
and
his
Doctrin
,
and
of
the
other
165
Fathers
gathered
together
in
the
second
General
Council
of
[
](A56472-e86950-b)(e)
(e)
Anno
532.
Constantinople
against
divers
Heretics
and
Heresies
,
&c.
We
do
receive
all
these
Councils
,
and
we
do
glorifie
our
Lord
Jesus
Christ
,
as
they
glorified
him
,
adding
nothing
,
nor
taking
any
thing
away
.
We
do
anathematize
and
accurse
also
,
both
by
heart
and
mouth
,
all
those
whom
these
Fathers
did
anathematize
and
accurse
,
and
we
do
receive
them
whom
they
received
,
&c.
25.
Behold
here
the
manner
and
form
of
Catholic
Councils
of
old
time
;
who
laid
down
first
the
Gospel
in
the
midst
,
and
then
after
due
examination
of
Scriptures
,
considered
that
Antiquity
of
Fathers
and
Councils
had
determined
in
God's
Church
before
them
,
even
from
Christ
and
his
Apostles
downward
;
and
therein
insisted
,
agreeing
all
in
one
,
and
rejecting
and
accursing
all
new
,
contrary
or
different
Doctrins
and
Doctors
;
and
by
his
means
,
and
by
the
assistance
of
the
Holy
Ghost
promised
by
Christ
unto
his
Church
,
hath
she
continued
now
for
1600
years
one
and
the
self-same
;
whereas
Sectaries
lacking
this
Humility
,
Wisdom
,
and
Subordination
,
but
especially
God's
Grace
,
are
divided
and
consumed
among
themselves
.
26.
But
I
will
pass
no
further
in
this
point
;
this
which
I
have
said
being
sufficient
to
shew
that
there
were
more
Learned
men
in
England
in
these
times
of
our
primitive
Church
,
than
fantastical
Fox
would
have
men
believe
;
which
is
greatly
confirmed
by
that
which
Malmsbury
writeth
,
Fox
p.
113.
(
and
Fox
also
confesseth
the
same
)
That
a
General
Council
being
gathered
,
soon
after
this
which
we
have
mentioned
,
in
Constantinople
both
of
the
East
and
West
Church
against
the
Monothelites
,
An.
Dom.
682.
The
Council
of
Constantinople
in
Trullo
.
(
that
deny'd
two
distinct
Wills
of
Christ
)
our
Archbishop
Theodorus
,
with
some
other
Learned
men
of
our
English
Clergy
,
was
called
for
by
Pope
Agatho
to
be
one
of
his
Legats
in
the
said
Council
,
where
there
were
331
Bishops
gathered
together
by
order
of
the
said
Agatho
Bishop
of
Rome
,
against
the
Patriarchs
of
Antioch
,
Alexandria
,
and
Constantinople
,
(
which
thing
sheweth
the
great
Power
and
Authority
of
the
Bishop
of
Rome
,
even
in
Greece
it self
,
at
that
day
)
the
Emperour
Constantine
IV.
being
present
himself
.
Plat.
in
vit.
Agath
.
PP.
Paul.
Diac.
l.
1.
hist.
Malm.
l.
1.
de
gest
.
Pont.
Angl.
p.
112.
27.
And
to
this
Council
(
as
is
said
)
was
the
foresaid
Theodorus
Archbishop
of
Canterbury
,
with
divers
other
Bishops
,
called
by
name
by
Pope
Agatho
,
as
we
may
see
in
his
Letter
to
the
said
Council
cited
by
Malmsbury
in
these
words
:
Sperabamus
de
Britannia
Theodorum
,
&c.
We
did
hope
to
have
had
from
Britanny
Theodore
my
Brother
and
Fellow-Bishop
and
Archbishop
of
that
great
Island
,
and
a
Philosopher
,
together
with
others
which
hitherto
do
remain
there
,
and
then
to
have
joined
them
to
our
Humility
;
and
for
this
cause
we
have
hitherto
deferred
the
Council
.
Vides
quanti
eum
fecerit
(
saith
Malmsbury
)
ut
ejus
expectatione
,
Universale
Concilium
differret
;
"
You
see
of
what
account
this
Archbishop
was
with
Pope
Agatho
,
that
he
would
defer
a
General
Council
for
his
expectation
.
Thus
writeth
he
;
whereby
every
indifferent
man
will
easily
see
that
this
time
of
our
primitive
English
Church
(
which
Fox
by
contempt
so
often
calleth
Ignorant
and
Monkish
)
was
not
devoid
of
rare
Learned
men
;
and
so
hath
continued
until
our
days
,
frustrà
circumlatrantibus
haereticis
,
Aug.
l.
de
utilitate
credendi
,
c.
17.
(
to
use
St.
Augustin's
words
)
Heretics
in
vain
barking
on
every
side
against
it
.
With
whom
John
Fox
thought
good
to
bear
a
barking
part
also
;
and
not
being
able
to
find
out
any
one
hole
or
corner
for
his
Church
in
those
Ages
,
except
only
among
the
Heretics
before
named
;
he
thought
good
at
least
to
rail
and
spit
at
them
as
he
passeth
by
,
and
so
will
he
do
more
and
more
the
lower
he
goeth
,
until
at
length
he
fall
to
plain
Apostasie
,
and
forsaking
them
openly
will
join
with
the
known
condemned
Heretics
and
Enemies
of
this
Church
;
which
Church
hitherto
notwithstanding
he
will
seem
in
some
sort
to
follow
,
tho'
lazily
and
dragging
behind
,
and
as
it
were
weary
of
her
Company
,
and
looking
about
him
,
which
way
he
may
give
the
slip
,
and
betake
himself
to
his
heels
;
as
will
better
appear
by
that
which
ensueth
.
CHAP.
V.
The
fourth
station
or
division
of
Times
from
King
Egbert
unto
William
the
Conqueror
,
containing
the
space
of
some
260
years
;
and
how
John
Fox
his
Church
passed
in
these
days
,
and
whether
there
were
any
Pope
Joan
,
or
no.
The
fourth
station
from
an
.
Dom.
800
,
to
1066.
Fox
p.
121.
YOu
have
heard
before
how
John
Fox
in
his
second
Book
,
promising
to
handle
but
300
years
,
touched
in
the
Acts
of
500
in
less
than
a
dozen
Leaves
,
shewing
the
small
store
of
matter
he
had
for
his
Church
in
those
Ages
.
Now
his
next
Book
is
entituled
thus
:
The
third
Book
,
containing
the
next
300
years
from
the
Reign
of
Egbert
unto
the
time
of
William
the
Conqueror
.
So
is
his
Title
.
And
yet
,
if
you
count
the
years
from
the
beginning
of
King
Egbert
his
Reign
,
(
Anno
Domini
802
,
according
to
Stow
,
or
800
,
according
to
others
)
unto
the
entrance
of
the
Conqueror
,
Anno
1066
,
you
shall
find
but
only
264
years
;
and
from
King
Egbert
his
death
but
234.
So
as
Fox
is
in
no
one
thing
exact
or
punctual
.
And
these
264
years
may
be
counted
the
fourth
station
,
or
parcel
of
Time
from
Christ
downward
;
which
now
we
are
briefly
to
examin
and
run
over
,
as
we
have
done
the
former
Stations
and
Limitations
appointed
.
2.
First
then
,
concerning
the
general
Roman
Church
,
it
continued
in
these
Ages
,
as
in
the
former
,
by
continual
Succession
of
her
Bishops
and
Governors
,
altering
nothing
in
Belief
and
Doctrin
from
her
Ancestors
.
And
briefly
to
repeat
the
sum
of
all
,
there
ruled
in
the
See
of
Rome
in
these
two
Ages
and
an
half
,
(
as
supreme
,
known
,
and
acknowledged
Pastors
of
this
great
visible
Church
)
some
sixty
Popes
,
from
Leo
III.
that
crowned
Charles
the
Great
,
(
and
thereby
restor'd
the
Western
Empire
)
unto
the
time
of
Alexander
II.
under
whom
Duke
William
of
Normandy
conquered
England
.
And
in
the
Western
Empire
there
reigned
some
eighteen
Emperours
in
this
space
,
from
Charles
the
Great
to
Henry
IV.
and
in
the
Eastern
Empire
some
twenty
five
,
from
Nicephorus
I.
to
Constantine
X.
All
which
Popes
,
Emperours
and
Princes
were
of
one
Religion
,
Faith
and
Belief
in
those
days
.
And
albeit
soon
after
the
See
of
Constantinople
,
and
Greek
Church
,
by
occasion
of
Emulation
against
the
Roman
Empire
,
did
begin
to
withdraw
their
due
Obedience
from
the
Roman
Church
,
and
thereby
fell
by
little
and
little
into
divers
errors
of
Doctrin
also
,
and
finally
were
delivered
over
(
as
all
the
World
seeth
)
into
the
Subjection
and
Servitude
of
the
Turks
;
yet
in
these
Ages
there
was
Union
and
due
Subordination
between
both
Churches
:
The
eighth
General
Council
.
Which
may
appear
by
that
one
only
General
Council
being
held
at
Constantinople
,
(
even
against
Phocius
,
that
was
Patriarch
of
the
said
City
)
being
gathered
by
order
of
Pope
Adrian
II.
and
Basilius
the
Grecian
Emperour
concurring
therein
.
This
Council
was
of
300
Bishops
,
and
confirmed
by
the
said
Pope
Adrian
,
An.
Dom.
870.
being
the
eighth
General
Council
in
order
,
and
the
fourth
of
those
that
were
held
in
Constantinople
.
Whereby
it
cometh
also
to
be
noted
,
That
all
the
General
Councils
held
hitherto
in
the
Christian
Church
(
for
the
space
of
900
years
)
being
eight
in
number
,
as
hath
been
said
,
from
the
first
Council
of
Nice
unto
this
,
and
from
this
to
the
first
General
Council
of
Lateran
,
holden
in
the
year
of
Christ
1115
,
under
Pope
Innocentius
III.
were
all
held
in
Greece
,
but
yet
by
order
of
the
Bishops
of
Rome
,
sending
thither
their
Legats
,
and
confirming
the
same
afterwards
by
themselves
,
without
which
confirmation
they
were
never
held
for
Lawful
in
the
Christian
World
;
which
is
no
small
Argument
of
the
Greatness
and
Authority
of
the
Church
of
Rome
from
time
to
time
.
3.
It
shall
not
be
needful
to
speak
of
the
particular
Heresies
of
these
two
or
three
Ages
,
which
in
effect
were
none
of
any
name
,
but
only
two
,
The
Heresies
of
these
Ages
.
the
Iconoclasts
,
or
Image-breakers
,
and
the
Berengarians
,
or
Sacramentaries
,
both
of
them
agreeing
in
their
particular
Heresies
with
the
Calvinists
of
our
Times
,
tho'
in
many
other
things
different
,
as
it
is
wont
to
be
.
The
first
of
them
was
begun
before
these
Times
by
Leo
III.
Emperour
of
Constantinople
,
sirnamed
Isaurus
,
about
the
year
of
Christ
750
,
as
before
hath
been
noted
,
and
renewed
again
by
Claudius
Taurinensis
.
The
second
was
begun
300
years
after
by
Berengarius
,
about
the
year
of
Christ
1050
,
and
abjured
by
him
again
,
as
hereafter
shall
be
shewed
.
The
chief
Doctors
and
Fathers
that
defended
true
Religion
in
these
Ages
were
Turpinus
,
Eginhardus
,
Haymo
,
Rabanus
,
Frecolphus
,
Hincmarus
,
The
Fathers
and
Doctors
of
these
Times
.
Jo.
Diaconus
,
Remigius
,
Theophylactus
,
and
others
,
in
the
ninth
Age
;
and
then
in
the
other
,
Odo
,
Ado
,
Rhegino
,
Luitprandus
,
Rhatbodus
,
Abbo
Floriacensis
,
and
others
;
and
the
other
half
of
the
eleventh
Age
,
Bruchardus
,
Petrus
Damianus
,
Lanfrancus
,
and
many
others
.
4.
And
this
was
the
state
of
the
Universal
Christian
Church
in
these
Ages
;
whereunto
in
all
respects
was
conform
the
particular
Church
of
England
,
as
the
Daughter
to
her
Mother
;
which
may
be
demonstrated
partly
by
the
continual
Descent
of
Archbishops
in
England
,
which
were
to
the
number
of
Sixteen
,
The
Archbishops
of
Canterbury
in
these
Ages
.
from
Celnothus
that
lived
with
King
Egbert
,
unto
Stigand
that
possessed
the
See
of
Canterbury
when
William
the
Conqueror
came
in
,
tho'
afterward
he
caused
him
to
be
deposed
by
a
Commission
from
Rome
,
in
the
year
of
Christ
1070
,
as
John
Stow
and
others
do
note
.
5.
I
do
pretermit
the
Succession
of
other
Bishoprics
in
England
for
Brevities
sake
;
Kings
of
England
in
this
Time.
the
Kings
also
of
England
that
possessed
that
Crown
from
Egbert
to
William
the
Conqueror
were
some
Twenty
in
number
,
(
if
we
count
Canutus
the
Dane
and
his
two
Children
among
the
rest
.
)
All
which
Kings
,
of
what
Nation
or
State
soever
,
agreed
fully
in
Faith
and
Belief
with
the
said
Archbishops
and
Bishops
of
our
Land
,
and
They
again
with
the
whole
Universal
Roman
Church
,
as
appeareth
by
their
Acts
and
Monuments
,
and
John
Fox
also
confesseth
.
6.
Which
being
so
,
it
is
hard
to
say
or
imagin
where
John
Fox
in
these
Ages
will
pick
out
a
different
Christian
Church
(
tho'
it
be
never
so
poor
and
creeping
)
for
Him
and
His
,
either
in
England
or
out
of
England
,
during
this
time
.
And
much
more
hard
it
is
to
think
how
he
can
devise
any
visible
Continuation
of
the
said
obscure
and
trodden-down
Church
(
as
he
promised
to
do
)
even
from
the
Apostles
Time
to
our
Age.
Fox
in
protest
.
ad
Eccl.
Angl.
pag.
10.
His
only
refuge
must
be
(
as
before
we
have
often
noted
)
to
run
to
the
condemned
Heretics
of
these
times
,
if
he
find
any
for
his
purpose
.
Which
yet
he
dareth
not
openly
to
do
,
as
you
have
seen
throughout
all
the
former
Ages
:
But
afterward
,
when
he
cometh
near
home
,
to
wit
,
after
Pope
Innocentius
III.
and
John
Wickliff
,
he
taketh
more
heart
,
affirming
Our
Church
to
have
utterly
perished
,
and
a
new
visible
Off-spring
of
his
Church
to
have
started
up
;
to
wit
,
all
the
Sectaries
and
Heretics
cast
out
and
condemned
of
our
Church
,
as
you
shall
see
more
particularly
when
we
come
to
that
place
.
7.
For
the
present
Ages
that
we
are
now
in
,
he
doth
not
so
much
as
lay
hands
upon
the
Iconoclasts
or
Berengarians
,
nor
doth
seem
to
count
them
for
his
Brethren
,
tho'
in
the
principal
Points
of
their
Heresies
they
agree
with
Him
,
as
is
notorious
.
And
John
Fox
,
to
have
some
visible
Members
of
his
Church
in
these
Ages
,
ought
to
have
shaken
hands
with
them
;
but
the
poor
Fellow
was
asham'd
to
build
his
Church
openly
of
so
ancient
Heretics
;
tho'
afterward
,
when
he
beginneth
to
build
indeed
,
and
to
gather
Stones
together
,
he
calleth
for
the
Berengarians
again
which
now
he
casteth
away
,
as
after
you
shall
see
.
8.
But
now
perhaps
you
will
ask
me
,
If
John
Fox
do
set
down
no
Succession
in
these
Ages
(
as
neither
in
the
former
of
His
Church
or
Ours
,
)
what
doth
the
simple
Fellow
in
all
this
third
Book
of
his
?
Whereto
I
answer
first
,
That
albeit
he
promiseth
in
the
Title
,
What
Fox
handleth
in
these
300
years
.
That
this
third
Book
shall
contain
the
Acts
and
Monuments
of
300
years
,
together
with
the
whole
race
and
course
of
the
Church
,
&c.
yet
hath
the
whole
Book
but
seventeen
Leaves
in
all
,
which
is
little
more
than
one
Leaf
to
every
twenty
years
race
and
course
of
the
whole
Church
.
And
surely
,
he
that
so
courseth
over
an
Ecclesiastical
History
,
may
be
called
rather
a
Courser
indeed
,
than
an
Historiographer
.
9.
Nay
further
,
he
is
so
envious
to
the
famous
Acts
of
our
English
Church
in
these
days
,
(
especially
with
Foreign
Nations
)
as
he
either
concealeth
utterly
the
same
,
or
maketh
reproachful
mention
thereof
.
As
for
Example
,
when
he
speaketh
of
the
most
Famous
and
Renowned
Saint
of
our
English
Nation
,
Martyrolog.
Rom.
5.
Junii
.
Willeb
.
in
ejus
vita
.
Vicelius
in
hagiolog
.
Epitome
operum
Bed
an.
754.
St.
Wenfride
,
(
called
afterward
Bonifacius
)
and
accounted
by
all
Authors
the
Apostle
of
Germany
,
for
that
he
began
principally
their
Conversion
,
and
was
afterward
most
gloriously
Martyred
by
the
Pagans
for
preaching
Christ's
Gospel
,
with
above
Fifty
Fellows
,
the
most
of
them
English-men
.
Of
this
man
(
I
say
)
how
speaketh
Fox
?
You
shall
hear
presently
.
But
first
shall
you
see
the
words
of
a
German
Writer
in
his
praise
:
Primus
omnium
(
saith
he
)
qui
Australes
Germaniae
partes
,
Adams
Bremens
hist.
Ecc.
c.
4.
&c.
The
first
of
all
that
brought
the
Southern
parts
of
Germany
to
the
knowledge
of
Christian
Religion
from
Idolatry
,
was
Wenfride
,
an
English
-
man
by
Nation
,
a
true
Philosopher
of
our
Savior
,
St.
Boniface
an
English-man
an
Apostle
of
Germany
,
an.
750.
and
after
for
his
Vertue
called
Boniface
,
and
Archbishop
of
Moguntia
.
And
albeit
some
Authors
do
name
some
others
that
preached
in
sundry
places
before
him
,
yet
this
man
(
as
another
Paul
the
Apostle
)
did
go
before
all
in
Labour
of
Preaching
,
&c.
10.
So
writeth
Adam
Bremensis
a
Saxon
,
a
Canon
of
the
First
and
Head
Church
that
was
builded
in
Saxony
after
their
Conversion
by
the
preaching
of
English-men
;
for
so
he
sheweth
in
particular
that
English-men
were
their
Converters
,
but
especially
four
most
famous
Learned
Preachers
,
and
fervent
Ze●lots
in
multiplying
the
Christian
Faith
,
to
wit
,
Willebrordus
,
Willebaldus
,
Willericus
,
and
Willehadus
;
all
which
were
renowned
Apostolical
Bishops
in
Germany
.
[
](A56472-e89040-b)(a)
(a)
St.
Willebrord
,
an
.
730.
B.
of
Vtright
.
Bed.
l.
3.
hist.
c.
27.
&
l.
5.
c.
23.
Tritem
.
de
viris
illust.
l.
3.
c.
137.
Willebrord
was
sent
over
out
of
England
with
eleven
Companions
towards
the
Conversion
of
Germany
by
the
holy
Abbot
St.
Egbert
,
as
both
St.
Bede
and
other
Authors
after
him
do
testifie
;
and
by
Pope
Sergius
II.
was
made
Bishop
of
Vltraiectum
in
Frisia
,
and
was
the
Apostle
of
that
Country
,
as
also
a
principal
Converter
of
the
Kingdom
of
Denmark
.
11.
[
](A56472-e89230-b)(b)
(b)
St.
Willebaldus
an
.
760.
B.
of
Ayste
,
Democrit
.
l.
2.
de
missa
in
catalog
.
Episc.
de
Ayste
.
Marcell
in
vit.
S.
Suneberti
,
c.
6
,
&
14.
Willebaldus
was
Bishop
of
Ayste
in
Saxony
,
where
he
converted
many
thousands
to
Christian
Faith
,
and
was
canonized
with
universal
joy
of
all
that
Country
by
Pope
Leo
VII
.
in
the
year
of
Christ
1004
,
as
Authors
do
recount
.
12
[
](A56472-e89350-b)(c)
(c)
S.
Willehad
B.
of
Breme
,
an.
780.
St.
Willehad
and
St.
Willerike
were
both
Bishops
of
Breme
in
Saxony
:
Post
Passionem
Sancti
Bonifacii
(
saith
our
foresaid
German
Author
)
Willehadus
[
](A56472-e89450-b)(d)
(d)
Adam
Bremens
,
c.
9
,
11
,
12.
&
ipse
Angligena
fervens
amore
Martyrii
properavit
in
Frisiam
,
&c.
After
the
Passion
of
St.
Boniface
,
St.
Willehad
(
an
English-man
also
)
burning
with
the
love
of
Martyrdom
,
made
hast
also
to
come
into
Frisia
,
where
the
other
was
Martyred
,
&c.
And
then
sheweth
he
how
this
blessed
man
,
after
the
Conversion
of
many
Thousands
,
was
sent
by
the
Emperour
Charles
the
Great
to
preach
to
the
Northern
Parts
of
Saxony
;
which
he
did
with
great
fervour
,
till
Windekind
,
a
Pagan
Tyrant
of
that
Country
,
moving
War
against
Charles
,
drove
him
out
:
upon
which
occasion
he
retired
himself
to
a
contemplative
Life
for
two
years
together
in
France
,
until
after
he
was
called
out
again
by
the
said
Charles
to
be
Bishop
of
Breme
,
in
which
Charge
he
both
lived
and
died
most
holily
.
13.
And
next
to
him
succeeded
one
of
his
Disciples
,
Willericus
,
St.
Willericus
B.
of
Breme
.
an.
790.
Brem
.
in
hist.
c.
12.
Erpold
.
Lindenb
.
in
hist.
Archiep.
Brem
.
in
Willericum
.
and
led
an
Apostolical
Life
in
the
same
Charge
for
the
space
of
50
years
together
,
as
Adam
Bremensis
,
Erpoldus
Lindenbrughensis
and
others
do
testifie
.
These
Mens
Acts
then
,
and
other
such-like
,
had
been
fit
matter
for
John
Fox
to
have
handled
in
his
Ecclesiastical
History
of
these
Ages
;
especially
if
he
could
have
shewed
that
any
one
of
these
that
wrought
so
infinite
Miracles
,
both
alive
and
dead
,
(
as
the
former
Authors
do
testifie
)
had
been
of
his
Religion
.
But
Fox
doth
pass
over
all
with
silence
,
(
I
mean
both
Them
and
their
Actions
,
)
but
only
that
he
taketh
occasion
to
speak
contemptuously
of
the
first
,
and
Father
of
the
rest
,
St.
Boniface
:
For
having
spoken
of
the
latter
Synod
of
those
two
which
we
mentioned
in
the
former
Chapter
to
have
been
held
in
England
by
Theodorus
and
S.
Cuthbert
Archbishops
of
Canterbury
,
he
writeth
thus
:
Cuthbert
the
Archbishop
of
Canterbury
sent
the
Copy
of
the
Synod
to
Boniface
,
Fox
p.
115.
otherwise
named
Winfride
,
an
English
man
,
then
Archbishop
of
Mentz
,
and
after
made
a
Martyr
,
as
the
Popish
Stories
term
him
.
14.
Behold
John
Fox
scarce
counteth
him
a
Martyr
,
tho'
he
were
put
to
death
by
Pagans
for
preaching
Christian
Faith.
And
a
little
after
,
meaning
to
put
down
a
certain
Godly
Epistle
of
the
said
Boniface
,
or
Wenfride
,
written
to
Ethelbald
King
of
the
Mercians
,
reprehending
him
for
his
licentious
Life
,
Fox
writeth
thus
:
I
thought
this
Epistle
not
unworthy
here
to
be
inserted
,
Ib.
col.
2.
n.
78.
not
so
much
for
the
Authors
sake
,
as
for
that
some
good
matter
peradventure
may
be
picked
thereout
for
other
Princes
to
behold
and
consider
,
&c.
Fox
goeth
about
to
discredit
S.
Boniface
.
15.
Here
now
you
see
the
Estimation
and
Affection
of
John
Fox
to
Boniface
,
of
whom
the
Christian
World
of
those
Times
both
thought
and
spoke
so
reverendly
for
so
many
Ages
.
But
let
us
hear
what
John
Bale
will
say
;
for
he
being
an
Apostata
,
Bal.
cent.
1.
script
.
Brit.
fol.
54.
will
be
more
contumelious
,
I
trow
:
Winifridus
Bonifacius
(
saith
he
)
claro
Anglorum
sanguine
Londini
natus
,
&c.
Winifrid
(
called
also
Boniface
)
was
born
at
London
of
Noble
English
Blood
,
and
afterward
went
to
Rome
,
where
Pope
Gregory
II.
having
try'd
the
Man's
Faith
,
and
seen
his
Magnificence
of
Mind
,
or
rather
his
shameless
Pride
,
thought
him
a
Fellow
fit
for
his
Affairs
,
and
so
sent
him
with
full
Authority
into
Germany
,
to
a
wild
People
(
as
then
they
were
called
)
to
force
them
to
his
Faith.
The
wicked
Speech
of
Jo.
Bale
against
St.
Boniface
.
Neither
hath
there
been
any
man
since
the
Birth
of
Christ
that
hath
more
properly
expressed
the
second
Beast
in
the
Apocalypse
with
two
Horns
,
than
he
;
for
that
the
Pope
being
the
great
Antichrist
,
he
was
the
second
,
&c.
He
did
sign
with
the
Pope's
Character
a
hundred
thousand
men
in
Bavaria
only
,
adjoyning
them
to
the
Kingdom
of
Antichrist
,
rather
by
Fear
than
by
pious
Doctrin
,
&c.
He
built
the
Monastery
of
Fulda
,
where
no
Woman
might
enter
,
&c.
16.
Still
you
see
one
quarrel
of
John
Bale
against
Monks
is
for
shutting
out
Women
from
their
Monasteries
;
which
as
it
was
holily
instituted
and
observed
by
ancient
Monks
,
so
if
it
had
been
well
kept
in
his
Monastery
of
Norwich
,
it
may
be
he
had
continued
a
Monk
,
as
he
began
,
and
never
come
acquainted
with
Dorothy
,
that
drew
him
out
from
thence
,
as
himself
[
](A56472-e90320-b)*
*
Bal.
cent.
5.
fol.
245.
confesseth
.
But
is
there
any
wicked
tongue
in
the
world
that
can
speak
more
impiously
than
this
Fellow
doth
of
so
rare
an
Apostolic
Man
,
and
of
his
Actions
;
yea
,
of
the
Conversion
of
Infidels
to
Christian
Faith
,
and
their
holy
Baptism
,
calling
it
,
signing
them
with
the
Character
of
the
Beast
?
Who
but
a
Beast
indeed
,
or
a
man
of
a
beastly
mind
,
would
speak
so
?
If
I
should
allege
the
Testimonies
of
all
ancient
Authors
since
his
time
in
praise
and
admiration
of
so
zealous
and
holy
a
Martyr
,
I
should
oppress
both
Fox
and
Bale
with
their
very
Names
and
Authority
.
17.
But
to
return
to
Fox
again
.
You
have
heard
what
he
omitteth
of
the
Church
of
England
,
which
he
might
well
have
discoursed
of
in
handling
these
Times
.
Seeing
he
passeth
over
our
particular
Church
so
slightly
,
you
will
demand
,
perchance
,
what
he
writeth
or
setteth
down
of
the
Universal
Roman
Church
.
Truly
in
effect
he
handleth
nothing
of
moment
nor
coherence
;
tho'
,
to
bring
in
a
certain
impertinent
Tale
whereof
he
desireth
to
speak
,
to
wit
,
About
the
Fable
of
Pope
Joan.
of
Pope
Joan
,
he
setteth
us
down
a
short
Rank
of
some
few
Popes
,
but
namely
of
Pope
Leo
IV.
unto
whom
he
adjoyneth
Pope
John
VIII
.
and
after
him
Benedict
III.
and
then
Pope
Nicholas
I.
And
this
Pope
John
VIII
.
(
which
entred
between
Leo
and
Benedict
)
he
will
needs
have
to
have
been
a
Woman
,
whom
he
calleth
Pope
Joan
:
And
albeit
John
Fox's
words
be
as
foolish
and
blasphemous
as
they
are
wont
in
such
cases
,
yet
will
I
recite
them
here
,
to
the
end
you
may
see
what
truth
pr
probability
this
so
much
blazed
and
canvased
Heretical
Fiction
hath
in
it
.
Fox
〈◊〉
.
Fox's
feigned
Fable
of
Pope
Joan
blasphemously
related
.
18.
And
here
next
(
saith
he
)
followeth
now
and
cometh
in
the
Whore
of
Babylon
rightly
in
her
true
colours
,
by
the
permission
of
God
,
and
manifestly
without
all
tergiversation
to
appear
to
the
World
;
and
that
not
only
after
the
spiritual
sense
,
but
after
the
letter
,
and
the
right
form
of
an
Whore
indeed
:
For
after
this
Leo
above
mentioned
,
the
Cardinals
proceeding
to
their
ordinary
Election
,
after
a
solemn
Mass
of
the
Holy
Ghost
,
to
the
perpetual
shame
of
them
,
and
of
that
See
,
instead
of
a
Man
Pope
elected
a
Whore
indeed
,
called
by
the
Name
of
John
VIII
.
who
sate
two
years
and
six
months
,
&c.
The
Womans
proper
Name
was
Gilberta
,
&c.
19.
Behold
John
Fox
describeth
so
particularly
this
Woman
and
her
Election
,
as
if
he
had
been
present
,
and
seen
all
pass
.
But
suppose
all
this
were
true
which
he
hath
written
,
(
as
we
shall
prove
it
presently
to
be
altogether
false
:
)
Suppose
,
I
say
,
that
by
Error
such
a
Woman
had
been
chosen
;
what
had
ensu'd
of
that
?
or
what
had
this
prejudiced
the
Church
of
Christ
?
St.
Augustin
asketh
the
very
same
Question
in
a
like
case
,
when
having
recited
up
the
Popes
of
Rome
from
Christ
to
his
days
,
(
to
wit
,
from
St.
Peter
to
Pope
Anastasius
)
he
maketh
this
demand
;
What
if
any
Judas
or
Traytor
had
entred
among
these
,
or
been
chosen
by
Error
of
men
?
Aug.
ep.
165.
ad
literas
cujusdam
Donatistae
.
Si
quisquam
Traditor
(
saith
he
)
per
illa
tempora
subrepsisset
?
If
any
Traytor
in
those
days
had
crept
in
,
what
had
ensu'd
thereof
?
And
then
he
maketh
the
Answer
presently
,
Nihil
praejudicaret
Ecclesiae
,
&
innocentibus
Christianis
.
And
the
very
like
do
I
answer
in
this
case
:
For
I
would
ask
John
Fox
,
If
,
immediately
after
the
Apostles
time
,
(
whiles
yet
he
confesseth
the
Church
of
Rome
to
have
been
in
good
state
,
and
the
true
Church
of
Christ
)
any
Woman
,
or
Hermaphroditus
,
If
Pope
Joan
had
been
,
she
had
not
prejudiced
the
Church
.
or
any
that
had
not
been
baptized
,
or
if
a
Lay-man
,
and
not
Priest
,
(
and
consequently
not
capable
of
that
Place
and
Dignity
)
had
by
Error
of
men
crept
into
the
Office
of
chief
Bishop
,
(
which
as
it
may
happen
by
human
frailty
,
so
yet
we
assure
our selves
that
the
Providence
of
God
will
never
permit
it
in
so
high
and
supreme
a
Dignity
of
his
Church
;
)
but
if
it
should
have
happened
out
,
had
this
prejudiced
that
Apostolic
Church
,
or
made
it
the
Whore
of
Babylon
,
as
Fox
inferreth
of
his
latter
Church
?
Truly
I
think
he
dareth
not
say
so
;
for
that
it
is
evident
it
were
a
plain
cavil
:
the
only
inconvenience
of
that
case
being
(
if
it
should
fall
out
)
that
the
Church
should
lack
a
true
Head
for
the
time
,
as
she
doth
when
any
Pope
dieth
until
another
be
chosen
.
And
whatsoever
inconvenience
can
be
imagined
in
this
case
,
is
more
against
the
Protestants
than
Us
;
for
that
their
Church
admitteth
for
lawful
and
supreme
Head
thereof
either
Man
or
Woman
,
which
our
Church
doth
not
.
Here
then
is
seen
John
Fox's
Folly
in
urging
this
point
.
20.
Again
,
I
would
ask
the
simple
Fellow
,
that
repeateth
so
often
the
word
Whore
in
this
place
,
as
tho'
he
were
delighted
therewith
,
Whether
that
word
used
by
St.
John
in
the
Apocalypse
,
(
to
wit
,
Meretrix
Babylon
)
were
meant
of
a
particular
person
,
as
he
applieth
it
,
or
rather
of
a
City
or
Multitude
?
If
he
will
answer
any
thing
at
all
,
he
must
needs
grant
the
second
;
for
that
the
Vision
describeth
plainly
the
City
of
Rome
,
scituated
upon
seven
Hills
,
that
slew
the
Martyrs
of
Christ
,
and
infected
the
whole
World
with
the
variety
and
confusion
of
her
Idolatries
;
The
Whore
of
Babylon
was
the
persecuting
City
〈◊〉
Rome
〈◊〉
the
〈◊〉
Emp
〈…〉
which
Sentences
being
not
applicable
to
the
Church
or
Congregation
of
Christians
in
those
days
,
(
that
was
holy
,
as
Fox
will
confess
)
but
rather
to
the
State
and
present
condition
of
Rome
under
those
Pagan
persecuting
Emperours
,
that
afflicted
Christians
,
and
forced
men
to
Idolatry
,
(
which
State
was
prophesied
that
it
should
fall
,
and
be
overthrown
soon
after
by
Christ's
Power
,
as
we
have
seen
it
fulfilled
:
)
All
this
,
I
say
,
being
put
together
and
considered
,
it
is
a
most
ridiculous
thing
to
apply
this
Prophesie
of
the
Whore
of
Babylon
(
as
Fox
doth
)
to
any
particular
Pope
,
John
,
Joan
,
or
Jill
,
if
any
such
had
been
.
21.
But
the
very
truth
is
,
that
this
whole
Story
of
Pope
Joan
is
a
meer
Fable
,
and
so
known
to
the
more
learned
sort
of
Protestants
themselves
,
but
that
they
will
not
leave
off
to
delude
the
World
with
it
,
for
lack
of
other
matter
.
If
you
ask
me
,
How
it
began
,
and
hath
continued
in
mens
mouths
so
long
?
I
answer
,
Either
upon
simplicity
,
or
malice
,
or
both
.
The
beginning
of
the
Fable
of
Pope
Joan.
Upon
simplicity
it
seemeth
it
was
begun
by
the
first
Author
and
Relator
thereof
,
Martinus
Polonus
,
that
lived
about
300
years
agone
,
and
above
400
after
the
thing
is
said
to
have
fallen
out
;
Mart.
Polon
.
in
vit.
Imperat.
&
Pontif.
Papa
109.
an
Christi
855.
who
was
a
very
simple
man
,
as
appeareth
by
many
other
fabulous
Relations
which
he
maketh
:
And
yet
doth
not
he
aver
it
,
but
only
with
this
limitation
,
(
ut
asseritur
)
as
it
is
said
;
whereby
he
sheweth
to
have
received
it
only
by
vulgar
Rumor
,
without
any
certain
Author
or
Ground
.
And
we
shall
afterward
shew
the
occasion
of
the
foresaid
false
Rumor
.
22.
But
the
matter
being
once
on
foot
,
it
was
carry'd
on
,
partly
by
curiosity
of
latter
Writers
,
that
took
it
out
of
Polonus
,
as
Platina
,
and
[
](A56472-e91130-b)*
*
See
a
large
refutation
of
this
Fable
by
Onuphrius
in
his
addition
to
Platina
.
others
relating
it
with
the
same
restriction
,
(
ut
aiunt
,
as
men
say
,
)
and
partly
by
malice
and
emulation
of
them
that
favoured
the
German
Empire
against
the
Pope
,
and
were
glad
to
have
such
a
matter
of
some
Dishonor
to
object
against
the
See
of
Rome
;
which
humor
our
latter
Sectaries
also
have
thought
best
to
continue
.
23.
But
if
we
go
to
more
ancient
Writers
,
such
(
I
mean
)
as
lived
in
the
very
time
or
soon
after
the
matter
is
pretended
to
have
fallen
out
;
that
is
to
say
,
with
Leo
IV.
that
held
the
See
eight
years
,
six
months
,
and
three
days
,
from
the
year
of
Christ
847
,
to
855
;
and
with
Pope
Benedictus
III.
that
immediately
followed
him
after
some
few
days
of
vacancy
,
to
wit
,
from
the
year
855
,
to
858.
These
Authors
,
I
say
,
do
shew
evidently
,
that
these
two
Popes
,
being
both
Romans
,
succeeded
immediately
one
after
another
,
without
any
John
or
Joan
coming
in
between
them
.
As
for
Example
,
Anastasius
Bibliothecarius
,
a
man
of
great
Reputation
,
that
lived
in
both
these
Popes
times
,
and
was
present
at
both
their
Elections
,
and
wrote
the
particulars
thereof
,
sheweth
amongst
other
points
,
Anastas
.
in
vit
,
Leon.
4.
That
Leo
IV.
died
the
16th
day
before
the
Calends
of
August
,
and
that
all
the
Clergy
of
Rome
being
gathered
together
(
he
doth
not
say
the
Cardinals
,
as
foolish
John
Fox
doth
,
for
that
that
kind
of
Election
was
not
then
in
use
)
with
one
consent
did
choose
Benedict
III.
&c.
Ancient
Authors
that
do
exclude
Pope
Joan.
24.
Thus
writeth
Anastasius
;
and
with
him
do
agree
the
Historiographers
that
followed
next
after
him
,
as
Audomarus
,
Luitprandus
,
Rhegino
,
Hermanus
Contractus
,
Lambertus
Schafnabergensis
,
Otho
Frisengensis
,
Conradus
,
Abbas
Vrspergensis
,
and
others
long
before
Martinus
Polonus
;
who
in
their
Chronologies
do
place
Benedictus
III.
immediately
after
Leo
IV.
without
admitting
any
other
Man
or
Woman
between
them
.
And
the
very
same
also
doth
write
Ado
Bishop
of
Vienna
,
Ado
in
chron.
an
.
Dom.
855.
that
lived
at
the
same
time
;
Leone
obeunte
,
Benedictus
in
sede
Apostolica
constituitur
;
Leo
IV.
being
dead
,
Benedict
was
placed
for
him
in
the
Apostolical
See.
And
as
for
Joannes
VIII
.
they
do
place
him
four
Popes
after
Leo
IV.
to
wit
,
next
to
Adrianus
II.
and
say
he
was
a
Roman
,
and
reigned
ten
years
distinctly
.
So
as
if
they
should
miss
in
this
count
of
Popes
and
Years
,
the
Error
must
needs
be
manifest
in
Chronology
.
Yea
,
not
only
Latin
Writers
,
but
even
the
Greek
Historiographers
Zonaras
,
Cedrenus
,
Curopalatas
,
and
others
,
that
wrote
before
Martinus
Polonus
of
matters
concerning
the
Latin
Church
in
those
days
,
and
were
no
Friends
to
the
same
,
and
would
have
been
content
of
such
an
Advantage
to
object
against
it
,
yet
write
they
nothing
thereof
at
all
;
which
is
an
evident
proof
that
there
was
no
such
matter
.
An
Argument
out
of
English
Historiographers
for
overthrowing
the
Fable
of
Pope
Joan.
25.
But
besides
these
Authorities
of
external
Authors
,
I
have
one
Argument
also
of
no
small
moment
(
as
it
seemeth
to
me
)
taken
from
our
ancient
English
Histories
written
in
the
Latin
Tongue
;
to
wit
,
William
of
Malmsbury
,
Henry
Huntington
,
Roger
Hoveden
,
Florentius
Vigorniensis
,
and
Matthew
of
Westminster
;
whereof
the
first
four
lived
500
years
agone
,
and
are
elder
than
Polonus
,
and
the
latest
of
them
300
years
,
and
was
equal
with
him
;
and
no
one
of
them
all
maketh
any
mention
of
this
Pope
Joan
;
which
yet
in
reason
they
should
have
done
above
others
,
for
that
they
do
all
agree
that
in
the
time
of
Pope
Leo
IV.
towards
the
end
of
his
Reign
,
about
the
year
of
Christ
853
,
King
Ethelwolph
before
mentioned
,
Son
to
King
Egbert
,
(
having
put
his
Kingdom
of
England
in
the
best
order
he
could
,
and
left
the
Government
thereof
for
his
absence
to
his
eldest
Son
Aethelbald
,
assisted
with
the
helps
of
his
second
and
third
Brothers
,
Athelbricke
and
Athelred
)
took
his
journey
for
Rome
,
The
going
of
K.
Ethelwolf
and
Prince
Alfred
to
Rome
.
leading
with
him
his
fourth
Son
Alured
or
Alfred
,
(
who
afterward
also
was
King
)
which
he
loved
most
tenderly
above
the
rest
of
his
Children
.
And
coming
to
Rome
,
he
delivered
the
same
Alfred
(
being
yet
of
very
young
Age
,
according
to
the
account
of
Matthew
Westminster
)
into
the
hands
of
the
said
Pope
Leo
IV.
to
be
instructed
and
brought
up
by
him
,
(
as
John
Fox
also
relateth
;
)
and
that
the
said
Pope
received
him
with
great
kindness
,
and
was
his
Godfather
in
the
Sacrament
of
Confirmation
,
detaining
him
there
with
him
.
But
how
long
this
Prince
stay'd
in
Rome
after
his
Father's
return
,
tho'
it
be
not
set
down
in
particular
,
yet
that
it
was
some
number
of
years
seemeth
evident
,
both
for
that
he
return'd
more
Learned
,
and
otherwise
better
qualified
,
than
any
Saxon
King
had
been
before
him
,
and
for
that
we
find
no
mention
of
his
Acts
in
England
until
in
the
Reign
of
his
third
Brother
Athelred
,
(
for
all
three
reigned
in
order
after
Ethelwolf
their
Father
)
upon
the
year
871
,
Stow
an.
871.
Mat.
West
.
849.
Floren.
in
chron.
eodem
an
.
at
the
famous
Battle
of
Reading
in
Barkshire
,
fought
against
the
Danes
,
where
he
being
present
,
and
Lieutenant
to
his
Brother
the
King
,
tho'
he
were
but
Twenty-two
years
old
,
(
according
to
the
account
of
Florentius
and
of
Matthew
Westminster
,
)
yet
seeing
the
Enemies
Army
to
press
upon
him
,
and
his
Brother
to
stay
over
long
at
Mass
,
he
gave
them
Battle
in
a
very
unequal
place
,
but
with
such
Valour
,
as
he
obtained
a
notable
Victory
,
&c.
But
to
our
purpose
of
Pope
Joan.
26.
It
is
very
like
,
by
that
which
I
have
said
,
that
this
Prince
Alfred
living
in
Rome
when
Pope
Leo
IV.
died
,
and
when
Pope
Benedict
III.
was
chosen
,
Why
English
Writers
should
have
written
of
Pope
Joan
more
than
others
,
if
any
such
had
ever
been
.
Mart.
Polon
.
l.
4.
de
Pont.
an.
855.
Plat.
in
Joan.
8.
must
needs
have
known
also
Pope
Joan
,
if
any
such
had
entred
&
lived
two
years
&
a
half
between
them
,
as
Fox
would
have
it
:
And
further
,
that
some
of
our
ancient
Historiographers
,
writing
of
those
Times
so
particularly
as
they
do
,
would
have
made
some
mention
thereof
;
especially
if
this
She-Pope
were
an
English-woman
,
or
called
Joannes
Anglus
,
(
as
Polonus
saith
,
or
Anglicus
,
as
Platina
relateth
;
or
if
she
were
born
,
brought
up
,
or
had
studied
in
England
,
as
the
Magdeburgians
and
others
of
their
Sect
devise
;
or
if
she
went
up
and
down
the
World
in
the
company
of
an
English
Monk
of
the
Monastery
of
Fulda
,
as
John
Fox
doth
fable
:
)
It
is
like
,
I
say
,
that
if
any
of
these
things
had
been
true
,
Prince
Alfred
,
or
some
of
his
Train
residing
then
in
Rome
,
would
have
known
her
,
or
been
acquainted
with
her
,
or
with
the
Monk
that
led
her
about
,
or
at
leastwise
have
received
some
special
help
at
her
hand
when
she
came
to
be
Pope
,
which
would
have
deserved
some
memory
in
our
Histories
.
But
our
foresaid
Writers
do
not
only
not
make
any
mention
of
her
,
or
of
any
John
or
Joan
English
Pope
that
came
between
Leo
IV.
and
Benedict
III.
but
do
expresly
exclude
the
same
,
by
placing
the
one
immediately
after
the
other
,
and
assigning
them
their
distinct
number
of
years
before
mentioned
,
to
wit
,
eight
years
and
three
months
to
Leo
,
and
two
years
and
six
months
immediately
following
to
Benedictus
III.
For
so
doth
[
](A56472-e92380-b)(a)
(a)
Malm.
in
fact
.
Reg.
&
Episc.
Ang.
an.
847
,
&
855.
Malmsbury
in
his
Chronology
,
and
[
](A56472-e92420-b)(b)
(b)
Flor.
Vigorn
.
in
chron.
an.
853
,
&
858.
Florentius
in
his
Chronicon
,
and
[
](A56472-e92470-b)(c)
(c)
Mat.
West
.
in
chron.
Matthew
of
Westminster
in
his
History
,
whose
words
are
these
:
Anno
Gratiae
855
,
Leone
Papa
defuncto
,
successit
ei
Benedictus
annis
duobus
,
mensibus
sex
,
&
diebus
decem
;
In
the
year
of
Grace
855
,
Pope
Leo
IV.
being
dead
,
Benedict
III.
did
succeed
him
,
and
sate
two
years
,
six
months
,
and
ten
days
,
&c.
Which
agreeth
with
all
the
other
ancient
extern
Authors
before
mentioned
.
So
as
here
is
neither
place
nor
time
left
for
Joannes
Anglicus
to
have
come
between
them
.
27.
And
all
these
Authors
did
write
(
as
hath
been
noted
)
either
before
or
with
Martinus
Polonus
,
who
is
taken
to
have
been
the
first
Relator
of
this
Fable
.
And
tho'
in
some
printed
Copies
of
the
Chronicles
of
Marianus
Scotus
and
Sigebertus
(
somewhat
elder
than
Martinus
Polonus
)
there
be
mention
in
a
word
or
two
of
this
Tale
,
with
this
ground
,
(
ut
ferunt
)
as
men
say
,
yet
in
more
ancient
Manuscript
Originals
,
found
in
[
](A56472-e92630-b)*
*
There
is
extant
the
Original
of
Sigebertus
in
Monast.
Ie
mlacensi
in
Flanders
,
and
of
the
corruption
of
Marianus
Scotus
in
this
behalf
,
read
him
that
setteth
forth
Metrop
.
Alberti
Cranzii
,
anno
1574.
Flanders
and
other
places
,
no
such
thing
is
seen
,
but
rather
to
the
contrary
,
with
divers
evident
signs
and
conjectures
,
that
those
few
words
now
found
in
the
printed
Copies
were
added
by
others
afterward
in
Germany
,
where
the
Work
lay
for
many
years
,
during
the
Contention
of
the
German
Emperours
against
the
See
of
Rome
.
28.
But
besides
all
this
,
there
ensueth
another
Argument
more
evident
(
in
my
Opinion
)
than
any
of
the
rest
hitherto
alleged
,
for
overthrowing
of
this
Fable
;
which
is
,
That
about
170
years
after
this
devised
Election
of
Pope
Joan
,
(
to
wit
,
upon
the
year
of
Christ
1020
)
the
Church
and
Patriarchs
of
Constantinople
being
in
some
Contention
with
Rome
,
Pope
Leo
IX
.
wrote
a
long
Letter
to
Michaell
Patriarch
of
Constantinople
,
reprehending
certain
abuses
of
that
Church
,
A
most
evident
Argument
against
the
Fable
of
Pope
Joan.
and
among
other
that
they
were
said
to
have
promoted
Eunuchs
to
Priesthood
,
and
thereby
also
a
greater
inconvenience
fallen
out
,
which
was
,
that
a
Woman
had
crept
in
to
be
Patriarch
;
which
yet
he
saith
that
for
the
horror
of
the
Fact
he
would
not
believe
.
Absit
(
saith
he
)
ut
velimus
credere
quod
publica
fama
non
dubitat
asserere
,
Epist.
Leon.
9.
cap.
5.
&
23.
&c.
God
forbid
we
should
believe
that
which
public
Fame
doubteth
not
to
affirm
,
which
is
,
that
the
Church
of
Constantinople
,
by
promoting
Eunuchs
to
Priesthood
(
against
the
Canon
of
the
Council
of
Nice
)
promoted
once
a
Woman
to
the
Bishops
See
,
which
is
so
abominable
a
thing
,
as
the
horror
thereof
doth
not
permit
us
to
believe
it
,
&c.
29.
Thus
wrote
he
;
which
no
doubt
he
would
never
have
dar'd
to
do
,
if
the
Patriarch
of
Constantinople
might
have
returned
the
matter
back
upon
him
again
,
and
said
,
This
was
but
a
slanderous
report
falsly
raised
against
the
Church
of
Constantinople
;
but
that
a
Woman
indeed
had
been
promoted
in
the
Roman
Church
.
How
could
Pope
Leo
have
answered
this
Reply
?
Wherefore
most
certain
it
seemeth
that
at
this
time
there
was
not
so
much
as
any
rumour
or
mention
of
any
Woman
Pope
that
ever
had
been
in
the
Roman
Church
,
this
being
250
years
before
Martinus
Polonus
wrote
;
A
probable
conjecture
of
the
first
Origin
of
this
Fable
of
Pope
Joan.
for
which
cause
also
it
is
thought
very
probably
that
this
rumour
of
the
Church
of
Constantinople
might
be
the
occasion
of
the
Tale
raised
after
against
Rome
,
for
that
Martinus
Polonus
being
a
very
simple
Man
,
and
living
so
long
after
,
(
as
hath
been
said
)
and
hearing
an
uncertain
fame
of
a
Woman
promoted
to
Chief
Priesthood
,
might
ascribe
that
to
Rome
,
which
belonged
to
Constantinople
;
which
being
once
written
by
him
,
passed
to
others
after
him
,
and
so
came
to
our
Heretics
.
30.
Finally
,
howsoever
this
be
of
the
first
occasion
or
invention
of
the
Fable
,
certain
it
is
that
most
evidently
it
is
a
Fable
;
and
that
,
if
other
Arguments
failed
,
yet
there
be
so
many
Incongruities
,
Simplicities
,
Absurdities
,
Varieties
,
and
Contrarieties
in
the
very
Narration
it self
,
as
it
discovers
the
whole
matter
to
be
a
meer
Fable
and
Fiction
indeed
,
and
a
rumour
of
vulgar
people
,
without
ground
.
Mart.
Pol.
in
vit.
Imp.
&
Pont.
an.
855.
For
Martinus
Polonus
beginneth
his
Narration
thus
:
Post
Leonem
sedit
Joannes
Anglus
Natione
Margantinus
;
After
Leo
III.
sate
John
English
,
by
Nation
a
Margantine
;
but
where
this
Country
of
Margantia
is
,
no
man
can
tell
.
And
it
followeth
,
Quae
alibi
legitur
fuisse
Benedictus
III.
which
other
where
is
read
to
be
Benedictus
III.
So
as
this
man
seemeth
to
confound
him
with
Benedict
,
and
consequently
ascribeth
to
him
the
same
time
of
his
Reign
that
is
assigned
to
Benedictus
;
(
to
wit
,
two
years
and
five
months
;
)
and
yet
presently
after
he
saith
,
That
Benedictus
was
a
Roman
,
Son
to
Pratolus
,
&c.
Plat.
in
vit.
Joan.
8.
31.
Platina
,
that
took
it
out
of
this
Man
,
to
make
the
Tale
somewhat
more
probable
,
beginneth
thus
;
Joannes
Anglicus
ex
Maguntiaco
oriundus
,
&c.
John
of
England
born
at
Maguntiacum
,
&c.
Then
how
could
he
be
John
or
Joan
of
England
,
if
he
were
born
at
Maguntiacum
?
and
where
is
this
Maguntiacum
?
and
how
doth
it
agree
with
Margantinus
used
by
Polonus
?
But
then
come
in
the
[
](A56472-e93410-b)*
*
Cent.
9.
c.
20.
Magdeburgians
,
and
say
contrary
,
that
he
was
Moguntinus
,
oriundus
ex
Anglia
;
of
[
](A56472-e93460-b)*
*
Mentz
.
Moguntia
in
Germany
,
born
in
England
:
And
contrary
to
this
,
Bibliander
(
another
German
Sectary
)
contradicteth
that
again
,
saying
in
his
Chronicles
,
That
he
was
not
born
in
England
,
Bibliand
.
in
tabulis
Chronic.
but
brought
up
and
studied
there
.
And
so
you
see
their
contradiction
about
the
place
both
of
Birth
and
Country
.
32.
But
besides
this
,
there
are
infinit
other
disagreements
and
inconveniences
in
this
Story
;
for
that
some
do
feign
him
to
be
Joannes
VIII
.
some
IX
.
John
Fox
saith
,
That
she
was
called
Gilberta
before
,
Fox
p.
124.
and
that
she
went
with
an
English
Monk
out
of
the
Abbey
of
Fulda
in
Germany
to
Athens
,
and
there
studied
in
Mans
Apparel
:
whereas
it
is
known
that
[
](A56472-e93650-b)*
*
This
is
evident
by
Cedrenus
&
Zonaras
in
vit.
Michael
.
&
Theod.
Imp.
an
.
Christi
856.
Athens
at
that
time
had
no
School
in
it
all
,
nor
in
any
many
years
before
.
If
she
were
bred
also
or
brought
up
in
England
,
or
went
in
an
English
Monk's
Company
,
(
as
Fox
saith
,
)
and
if
she
were
an
English
Priest's
Daughter
,
(
as
the
Magdeburgians
devise
;
)
it
is
like
that
Prince
Alfred
,
or
some
of
his
Train
,
residing
then
in
Rome
(
as
before
hath
been
said
)
would
have
heard
or
known
of
the
matter
.
33.
But
John
Fox
goeth
further
,
and
telleth
us
out
of
his
fingers
ends
,
Fox
ibid.
That
the
Cardinals
(
forsooth
)
met
solemnly
after
the
death
of
Leo
IV.
said
their
Mass
of
the
Holy
Ghost
,
and
so
proceeded
to
their
ordinary
Election
,
and
brought
forth
Gilberta
,
&c.
But
this
is
all
scoffing
Foolery
,
for
that
Cardinals
had
not
the
Election
of
Popes
at
that
time
:
Ancient
circumspection
in
chusing
Popes
.
And
he
that
will
read
the
foresaid
Anastasius
Bibliothecarius
(
that
was
present
at
the
Election
of
Pope
Benedictus
,
and
describeth
the
particulars
thereof
)
shall
see
another
manner
of
Election
in
use
at
that
day
by
the
whole
Clergy
.
Moreover
he
shall
see
that
the
Custom
was
not
to
choose
at
that
time
any
but
such
as
were
known
and
try'd
men
,
and
such
as
had
lived
for
the
most
part
of
their
Life
in
Rome
it self
,
and
had
given
great
satisfaction
in
their
Manners
,
and
behav'd
themselves
well
in
other
inferior
Ecclesiastical
Charges
laid
upon
them
.
34.
All
which
being
so
,
let
any
man
of
reason
tell
me
,
how
it
is
possible
to
imagine
that
men
of
those
times
were
so
fond
and
absurd
,
as
to
choose
to
so
high
a
Dignity
among
them
an
unknown
Man
or
Woman
,
whose
Parents
and
Country
were
not
known
,
nor
proof
had
of
their
Conversation
,
and
much
more
that
they
would
choose
such
a
person
as
this
is
reported
to
be
,
having
wandred
the
World
up
and
down
with
a
Monk
,
as
Fox
affirmeth
?
How
could
all
this
lie
hidden
?
Was
there
none
that
either
by
Countenance
,
Voice
,
or
other
Actions
of
hers
,
could
suspect
this
Fraud
?
How
happened
her
own
Lovers
had
not
discover'd
her
,
or
her
Incontinent
Life
?
How
could
she
pass
through
Priesthood
and
other
Ecclesiastical
Orders
?
How
by
so
many
under
Offices
and
Degrees
,
as
they
must
before
they
come
to
be
Popes
,
without
descrying
?
35.
And
finally
(
not
to
stand
upon
more
Improbabilities
)
either
this
Pope
Joan
was
young
,
or
old
,
when
she
was
chosen
.
If
she
were
young
,
that
was
against
the
Custom
,
to
choose
young
Popes
,
as
may
appear
by
the
great
number
of
Popes
that
lived
in
that
Dignity
above
the
number
of
Emperours
,
that
succeeded
often
in
their
Youth
;
besides
,
it
is
a
most
unlikely
thing
that
the
whole
Roman
Clergy
would
choose
a
Pope
without
a
Beard
,
especially
a
Stranger
.
But
if
she
were
old
when
she
was
chosen
,
then
how
did
she
bear
a
Child
publicly
in
Procession
,
as
our
Heretics
affirm
?
How
did
they
not
discern
her
to
be
a
Woman
or
an
Eunuch
,
seeing
she
had
no
Beard
in
her
Old
Age.
36.
Again
,
how
could
she
be
nine
months
with
Child
in
that
place
,
without
being
discovered
or
suspected
by
some
?
How
durst
she
go
forth
in
public
Procession
,
when
she
knew
her self
to
be
so
near
her
time
?
How
is
she
said
to
have
gone
from
the
Palace
of
St.
Peter
to
St.
John
Lateran
,
whereas
the
Popes
lay
not
then
in
the
Vatican
at
St.
Peters
,
but
at
St.
John
Lateran
it self
?
Finally
,
there
are
so
many
fond
Improbabilities
and
moral
Impossibilities
in
this
Tale
,
(
especially
being
joyned
with
the
grave
Testimonies
of
so
many
ancient
Authors
and
Historiographers
as
before
we
have
recited
to
the
contrary
)
as
no
man
of
any
mean
judgment
,
discretion
,
or
common
sense
,
will
give
credit
thereto
,
but
will
easily
see
the
vanity
of
so
ridiculous
a
Fiction
:
Wherefore
this
shall
suffice
for
the
Confutation
of
this
Heretical
Fable
,
tho'
(
as
before
hath
been
shewed
)
if
it
were
or
had
been
true
,
yet
no
prejudice
could
come
to
Us
thereby
,
that
hold
,
No
Woman
,
good
or
bad
,
can
be
Head
of
our
Church
.
CHAP.
VI.
The
Narration
of
English
Ecclesiastical
Affairs
during
this
fourth
station
or
distinction
of
Time
is
continued
,
and
the
Absurdities
of
John
Fox
are
discovered
.
WHerefore
now
we
shall
return
to
follow
the
Thread
of
John
Fox's
Story
again
.
And
whereas
you
asked
me
before
,
What
indeed
the
poor
Fellow
performeth
in
this
his
Third
Book
?
I
now
will
answer
,
as
then
I
began
to
say
,
Why
Fox
falleth
out
with
the
ancient
Christian
English
Kings
&
Queens
.
See
Fox
from
p.
130
,
131
,
&c.
That
in
very
deed
he
meerly
trifleth
out
the
time
,
handling
noting
of
that
he
should
have
done
of
the
orderly
Descent
,
Race
,
or
Course
of
the
Church
,
but
telling
us
impertinent
and
trivial
matters
,
and
for
the
most
part
not
Ecclesiastical
,
but
Temporal
,
to
be
found
in
every
Chronicler
;
to
wit
,
certain
scraps
of
the
Lives
of
our
English
Kings
,
from
King
Egbert
,
Ethelwolf
,
Ethelbald
,
Ethelred
,
Alured
,
and
the
rest
,
unto
King
Edward
the
Confessor
,
and
so
to
William
the
Conqueror
,
censuring
every
Prince
(
when
he
speaketh
of
spiritual
matters
)
for
their
belief
,
actions
,
and
doings
in
Religion
.
As
for
Example
,
Fox
p.
120.
reprehending
them
for
that
they
builded
so
many
Monasteries
,
and
much
more
for
that
so
many
of
them
and
their
Children
entred
to
be
Monks
and
Nuns
;
that
they
gave
so
much
Lands
,
Livings
and
Privileges
to
Abbeys
and
Churches
;
and
for
that
they
went
on
Pilgrimages
,
offered
Alms
for
their
Sins
,
ordained
Masses
to
be
said
for
them
when
they
were
dead
;
that
they
believed
so
easily
Miracles
,
went
to
Shrift
,
humbled
themselves
to
Priests
,
and
other
such-like
Religious
Actions
,
which
do
greatly
displease
Fox
.
2.
And
to
shew
you
some
few
Examples
,
he
beginneth
first
with
Ethelwolf
Son
to
King
Egbert
,
misliking
a
certain
Donation
of
Lands
which
he
gave
to
the
Church
in
his
time
for
Alms
,
to
pacifie
(
as
he
saith
)
God's
wrath
,
thereby
the
sooner
,
for
diverting
the
cruel
Persecution
and
Inundation
of
the
Danes
,
The
Donation
of
King
Ethelwolf
,
an.
844.
Fox
p.
120.
Malm.
l.
2.
de
gest
.
Angl.
Reg.
which
had
begun
in
his
Father
King
Egbert's
time
,
and
endured
still
to
the
utter
Desolation
of
the
Land
.
His
words
are
these
:
Post
multiplices
tribulationes
ad
affligendum
usque
ad
internecionem
,
Ego
Ethelwolfus
Rex
,
&c.
After
many
Tribulations
afflicting
us
even
to
death
,
I
king
Ethelwolf
,
together
with
the
Council
of
my
Bishops
and
Princes
,
have
taken
this
wholsom
and
agreeable
resolution
,
to
give
some
Portion
of
the
Land
of
my
Inheritance
unto
God
and
the
B.
Virgin
Mary
,
and
to
all
the
rest
of
his
Saints
,
to
be
possessed
by
them
for
ever
,
&c.
to
the
end
that
they
may
pour
out
Prayers
for
us
to
God
so
much
the
more
diligently
,
&c.
3.
Thus
far
John
Fox
;
tho'
William
of
Malmsbury
doth
relate
the
same
far
differently
,
and
much
more
largely
,
telling
what
Bishops
were
present
at
the
making
of
this
Chart
;
to
wit
,
Alstane
Bishop
of
Shirbourn
,
(
afterward
translated
to
Salisbury
)
and
Swithin
Bishop
of
Winchester
,
and
what
Psalms
and
Masses
were
appointed
by
the
said
Bishops
for
the
King
in
respect
of
these
Alms
and
the
like
.
All
which
do
greatly
displease
John
Fox
,
but
help
him
nothing
at
all
,
but
disgraceth
rather
his
new
Church
,
this
happening
in
the
year
of
Christ
844.
4.
The
like
Donation
doth
Fox
recite
out
of
William
of
Malmsbury
made
by
Ethelbald
King
of
the
Mercians
some
years
before
,
(
to
wit
,
Fox
ibid.
The
Donation
of
K.
Ethelbald
.
Malm.
l.
1.
de
gest
.
Reg.
Angl.
about
the
year
of
Christ
740
,
)
where
he
saith
,
Ego
Ethelbaldus
,
Merciorum
Rex
,
pro
amore
Coelestis
Patriae
,
&c.
I
Ethelbald
King
of
the
Mercians
,
for
the
love
I
have
to
my
Heavenly
Country
,
and
for
the
health
of
my
Soul
,
have
thought
good
to
study
how
by
good
works
I
may
free
the
same
from
the
chains
of
sin
:
Wherefore
seeing
Almighty
God
,
for
his
Mercy
and
Clemency
,
without
any
precedent
Merit
of
mine
,
hath
given
me
my
Crown
of
this
Government
;
I
do
willingly
,
out
of
that
which
he
hath
given
me
,
restore
to
him
again
by
way
of
Alms
that
which
followeth
,
&c.
5.
Thus
far
that
good
King
;
which
greatly
also
misliketh
John
Fox
.
And
he
saith
in
particular
,
that
two
things
do
much
offend
him
in
these
Donations
to
Churches
and
Monasteries
:
The
first
,
Fox
.
p
120.
That
they
should
erect
these
Monasteries
of
Monks
&
Nuns
(
saith
he
)
to
live
solely
and
singly
by
themselves
out
of
the
holy
state
of
Matrimony
.
And
secondly
,
That
unto
this
their
Zeal
and
Devotion
was
not
joyned
the
knowledge
of
Christ's
Gospel
,
especially
in
the
Article
of
our
free
Justification
by
the
Faith
of
Jesus
Christ
.
6.
Lo
here
what
two
quarrels
our
Fox
hath
pick'd
out
against
these
ancient
Christians
!
The
first
,
That
so
many
did
profess
the
holy
State
of
Virginity
and
Continency
.
The
other
,
That
by
doing
so
many
good
works
they
lacked
the
knowledge
of
the
Protestants
Gospel
,
which
justifieth
by
Faith
only
,
without
good
works
.
But
they
might
answer
,
with
St.
James
,
Jam.
2.
Thou
hast
Faith
,
and
I
have
Works
:
shew
me
thy
Faith
without
Works
,
and
I
will
shew
thee
my
Faith
by
Works
.
And
that
these
good
works
did
proceed
of
Faith
,
contrary
to
the
Cavil
of
John
Fox
,
is
evident
by
those
pious
words
of
the
King
,
where
he
saith
,
Seeing
Almighty
God
of
his
Mercy
and
Clemency
,
without
any
precedent
Merit
of
mine
,
hath
given
me
my
Crown
,
I
do
willingly
restore
to
him
again
,
&c.
7.
But
Fox
goeth
forward
in
jesting
at
the
said
King
Ethelwolf
,
saying
,
Fox
p.
123.
That
he
that
had
been
once
nuzl'd
up
(
in
his
Youth
)
among
Priests
,
he
was
always
good
and
devout
to
holy
Church
,
&c.
And
then
passeth
he
on
to
shew
,
How
after
he
had
established
matters
in
his
own
Kingdom
,
he
went
to
Rome
,
and
carried
with
him
his
little
Son
Alured
,
or
Alfred
,
committing
him
to
the
bringing
up
of
Pope
Leo
IV.
as
before
hath
been
said
;
where
also
he
re-edified
the
English
School
,
founded
by
King
Offa
,
and
destroy'd
by
Fire
a
little
before
under
King
Egbert
.
Moreover
he
gave
(
saith
Fox
)
yearly
to
be
paid
in
Rome
300
Marks
to
be
distributed
in
this
manner
;
The
Alms
and
pious
deeds
of
K.
Ethelwolf
.
100
Marks
to
maintain
the
Lights
of
St.
Peter
's
Church
,
and
another
hundred
Marks
to
maintain
the
Lights
of
St.
Paul
's
Church
,
and
the
third
hundred
to
be
disposed
in
good
works
at
the
Pope's
appointment
.
At
all
which
Fox
jesteth
also
merrily
,
building
his
Church
by
these
Mocks
and
Mews
.
8.
And
to
like
effect
he
reciteth
a
Miracle
registred
by
William
Malmsbury
,
Fox
p.
133.
and
by
the
Charter
of
King
Ethelstone
,
Son
and
Heir
to
King
Edward
the
elder
;
which
King
having
escaped
a
great
Danger
at
Winchester
,
where
one
of
his
Subjects
,
named
Duke
Alfred
,
and
other
of
his
Nobles
,
conspiring
together
presently
after
his
Father's
Death
,
would
have
put
out
his
eyes
:
But
he
escaping
that
Danger
,
took
the
said
Alfred
Prisoner
,
and
for
that
he
denied
that
he
had
any
such
intention
,
the
good
King
thought
there
was
no
better
Trial
,
than
to
send
him
to
Rome
to
Pope
John
XI
.
to
be
try'd
by
a
solemn
religious
Oath
before
him
.
A
Miracle
in
Rome
upon
an
English
Duke
.
an.
933.
The
Pope
made
him
swear
before
St.
Peter's
Altar
,
who
forswearing
the
said
Conspiracy
,
fell
down
presently
before
the
said
Altar
in
the
sight
of
all
the
People
,
and
was
carried
thence
in
the
arms
of
his
Servants
to
the
aforesaid
School
or
English-men
,
where
he
died
the
third
night
after
;
wherewith
the
Pope
and
all
Rome
remain'd
astonished
,
and
the
Pope
sent
presently
into
England
,
to
know
of
the
King
whether
he
would
pardon
him
,
and
suffer
his
Body
to
be
buried
in
Christian
Sepulcher
;
which
King
Ethelston
,
after
consultation
had
with
the
rest
of
his
Nobility
,
and
by
the
earnest
intercession
of
Duke
Alfred's
Friends
,
was
content
that
he
should
be
so
buried
;
but
yet
by
Sentence
of
the
whole
Realm
the
Possessions
of
the
said
Alfred
were
adjudg'd
to
the
King's
use
,
who
bestow'd
them
all
upon
Churches
and
Monasteries
,
to
the
Honor
of
God
and
St.
Peter
,
which
had
given
this
Judgment
in
the
Controversie
.
9.
All
this
is
testified
by
the
said
King's
Charter
recorded
by
Will
.
of
Malmsb.
and
recited
by
Fox
;
Malm.
l.
2.
de
gest
.
Reg.
Angl.
fol.
28.
and
the
said
Charter
towards
the
end
hath
these
words
:
Et
sic
judicata
est
mihi
tot
a
possessio
ejus
in
magnis
&
modicis
,
quam
Deo
&
Sancto
Petro
dedi
,
nec
justius
novi
quàm
Deo
&
Sancto
Petro
hanc
possessionem
dare
,
qui
emulum
meum
in
conspectu
omnium
cadere
fecerunt
,
&
mihi
prosperitatem
Regni
largiti
sunt
;
And
by
this
means
the
whole
Possession
both
great
and
small
(
of
Duke
Alfred
)
was
adjudged
unto
me
,
which
I
gave
unto
God
and
to
St.
Peter
;
nor
do
I
know
to
whom
I
should
more
justly
give
the
same
,
than
to
God
and
to
St.
Peter
,
who
made
my
Adversary
to
fall
down
in
the
sight
of
all
men
,
and
gave
unto
me
the
Prosperity
of
my
Kingdom
.
Thus
wrote
he
about
the
year
of
Christ
933
,
as
John
Fox
counteth
;
and
I
marvel
he
would
relate
this
Story
,
being
so
much
against
himself
and
his
Religion
,
and
in
confirmation
of
ours
,
Miracles
wrought
in
Rome
in
confirmation
of
Catholic
Religion
,
an.
933.
as
it
is
;
for
that
it
sheweth
that
God
and
St.
Peter
in
those
days
wrought
Miracles
in
Rome
,
when
Fox
saith
that
the
Faith
and
Religion
of
Rome
was
far
out
of
order
from
the
true
Gospel
:
But
this
is
the
misery
and
calamity
of
this
poor
Fellow
and
his
Cause
(
as
often
before
I
have
noted
)
that
either
he
must
write
nothing
at
all
of
these
Times
and
Ages
,
or
else
he
must
write
Testimonies
against
himself
.
Fox
p.
126.
10.
I
will
give
you
one
short
Example
more
,
where
he
allegeth
us
a
Narration
of
a
very
old
Writer
,
which
he
saith
he
had
in
Manuscript
lent
him
by
one
named
William
Carre
,
and
thereupon
he
citeth
it
still
by
the
name
of
Historia
Cariana
;
Ex
vetusto
exemplari
hist.
Carianae
.
this
Story
being
written
(
as
it
seemeth
)
in
those
Ages
,
and
of
the
Miseries
that
happened
to
England
by
the
Incursions
of
Danes
and
other
Infidels
,
seeketh
out
the
causes
of
God's
wrath
in
this
behalf
,
saying
thus
:
In
Anglorum
quidem
Ecclesia
primitiva
,
Religio
clarissimè
splenduit
,
&c.
In
the
primitive
Church
of
England
Religion
did
most
clearly
shine
,
insomuch
that
Kings
,
Queens
,
Princes
,
Dukes
,
Consuls
,
Barons
,
and
Rulers
of
Churches
,
incensed
with
the
desire
of
the
Kingdom
of
Heaven
,
laboured
and
stirred
(
as
it
were
)
amongst
themselves
to
enter
into
Monastical
Life
,
and
into
voluntary
Exile
and
Solitariness
,
forsaking
all
to
follow
their
Lord
;
where
in
process
of
time
all
Virtue
so
much
decay'd
among
them
,
that
in
Fraud
and
Treachery
none
seemed
like
unto
them
;
neither
was
to
them
any
thing
odious
or
hateful
,
but
Piety
and
Justice
;
nor
any
thing
in
price
and
honor
,
but
Civil
War
and
shedding
Blood
:
Wherefore
Almighty
God
sent
upon
them
Pagan
And
Cruel
Nations
like
swarms
of
Bees
.
Fox
relateth
matters
against
himself
.
11.
This
relateth
Fox
out
of
his
Carian
Story
;
and
I
know
not
to
what
end
he
should
relate
it
,
but
only
to
shew
that
while
English-men
lived
Godly
according
to
the
fashion
of
their
primitive
Church
,
they
esteemed
and
honored
highly
Religious
and
Monastical
Life
,
and
many
leaving
the
World
,
with
the
Pleasures
and
Possessions
thereof
,
entred
into
that
Religious
Course
,
endeavoring
to
follow
and
imitate
their
Lord
and
Master
therein
,
and
that
so
long
was
England
happy
and
blessed
by
God
:
To
which
effect
if
John
Fox
do
allege
the
same
,
then
is
it
evident
what
a
good
Conclusion
he
doth
make
against
himself
&
his
Religion
at
this
day
,
that
are
such
professed
Enemies
to
that
kind
of
life
so
highly
here
commended
,
and
consequently
the
Relator
thereof
doth
shew
himself
to
be
as
well
John
Fool
as
John
Fox
,
not
considering
what
maketh
for
him
or
against
him
.
12.
But
to
the
end
that
we
should
not
think
that
he
hath
made
Peace
or
Friendship
with
Monks
for
all
this
,
or
that
he
liketh
their
Life
or
Profession
any
thing
the
better
for
so
many
praises
given
them
by
ancient
Authors
,
he
scoldeth
at
them
every
where
and
upon
every
occasion
,
writing
over
the
Pages
and
Titles
of
his
Book
these
Superscriptions
:
Monks
,
Superstitious
Monks
,
Monks
married
,
Monks
meer
Lay-men
in
old
times
,
and
the
like
.
And
if
I
should
number
up
the
manifest
Lies
which
the
miserable
and
poor
spiteful
Fellow
inventeth
for
some
shew
of
proof
,
you
would
take
pity
of
Him
,
and
not
of
the
Monks
.
You
shall
hear
one
short
Discourse
of
his
about
them
,
and
thereby
you
may
judge
of
the
rest
.
13.
Monks
(
saith
he
)
were
nothing
else
in
old
time
,
Fox
p.
138.
A
lying
Discourse
of
Fox
about
Monks
.
but
Lay-men
leading
a
more
stricter
Trade
of
Life
,
as
may
sufficiently
appear
by
Augustin
,
lib.
de
moribus
Ecclesiae
,
cap.
3.
Item
lib.
de
oper.
Monachorum
.
Item
Ep.
ad
Aurelium
.
Also
by
Hieron
.
ad
Heliodorum
,
writing
these
words
,
Alia
Monachorum
est
causa
,
alia
Clericorum
:
Clerici
pascunt
Oves
,
ego
pascor
.
One
thing
pertaineth
to
Monks
,
another
thing
to
them
of
the
Clergy
:
They
of
the
Clergy
feed
the
Flock
,
I
am
fed
,
&c.
By
all
which
is
evident
,
that
Monks
were
no
other
in
former
Ages
of
the
Church
,
but
only
Lay-men
,
differing
from
Priests
,
&c.
14.
Thus
writeth
Fox
;
which
alone
were
sufficient
to
shew
his
peevish
Fraud
and
Folly
in
all
his
Writings
.
For
albeit
St.
Augustin
,
in
the
places
by
him
quoted
,
had
written
any
such
thing
as
he
affirmeth
,
(
which
is
quite
false
,
and
so
shall
the
Reader
find
that
will
examin
the
places
,
Whether
Monks
were
meer
Lay-men
in
old
time
,
or
no
?
)
yet
the
very
words
of
St.
Hierom
by
Fox
himself
adjoyned
do
clearly
interpret
both
his
own
and
St.
Augustin's
meaning
,
and
convince
Fox
for
a
meer
malevolent
Caviller
;
for
that
St.
Hierom
doth
not
deny
that
Monks
are
Clergy-men
or
Priests
,
for
then
he
should
deny
himself
to
have
been
a
Priest
,
or
of
the
Clergy
,
seeing
he
confesseth
himself
to
be
a
Monk
:
but
his
meaning
is
to
shew
the
different
End
and
Office
of
some
Clergy-men
(
to
wit
,
Secular
Priests
and
Bishops
that
have
care
of
Souls
)
from
Monks
;
for
that
the
one
do
attend
principally
to
Action
,
the
other
to
Contemplation
;
the
one
to
Preaching
,
the
other
to
Praying
;
the
one
to
feed
others
,
the
others
to
be
fed
;
in
which
latter
number
St.
Hierom
for
humility
putteth
also
himself
,
whom
yet
I
think
John
Fox
will
not
affirm
to
have
been
a
meer
Lay-man
,
and
not
Priest
and
Clergy-man
.
And
so
is
this
cavil
of
his
against
Monks
(
that
in
old
time
they
were
Lay-men
)
shewed
to
be
most
vain
and
malicious
:
For
what
will
he
say
of
St.
Basil
,
St.
Nazianzen
,
St.
Augustin
,
St.
Gregory
?
were
they
not
Monks
,
Priests
,
and
Bishops
also
?
how
then
were
Monks
meerly
Lay-men
in
old
time
?
15.
The
like
notorious
Folly
,
conjoyn'd
with
Falshood
,
he
useth
to
prove
married
Monks
,
alleging
St.
Athanasius's
words
,
Epist.
ad
Diacont
.
qui
ait
,
se
novisse
&
Monachos
&
Episcopos
conjuges
&
liberorum
patres
:
who
saith
,
that
he
knew
both
Monks
and
Bishops
married
men
,
and
Fathers
of
Children
.
But
what
proveth
this
?
Do
not
we
see
every
day
,
even
now
in
our
Church
,
both
Bishops
,
Priests
,
and
Religious
men
,
that
have
once
been
married
,
and
some
of
them
also
to
have
had
Children
,
and
after
the
death
of
their
Wives
to
have
entred
into
Ecclesiastical
and
Religious
Orders
?
What
fond
deluding
of
his
Reader
is
this
?
He
should
have
proved
that
they
had
married
after
they
had
been
Priests
or
Monks
,
and
then
had
he
said
somewhat
:
But
this
he
could
not
do
,
and
so
thought
best
to
make
a
fond
flourish
of
the
other
.
16.
Nay
,
in
the
very
Greek
Church
at
this
day
,
where
Priests
are
permitted
that
were
married
before
,
tho'
their
Wives
be
living
,
yet
if
their
said
Wives
die
,
they
are
not
permitted
to
marry
again
.
And
as
for
Monks
,
(
out
of
which
Order
only
Bishops
are
made
in
that
Church
)
they
were
never
permitted
to
marry
after
their
profession
of
Religion
.
Epiph.
l.
2.
tom.
1.
Nay
,
St.
Epiphanius
(
a
chief
Pillar
of
that
Church
when
it
was
perfectly
Catholic
,
about
1200
years
agone
)
saith
plainly
,
(
as
the
Magdeburgians
also
allege
him
,
)
That
the
holy
Church
of
God
admitted
not
in
his
days
any
man
to
Priesthood
,
or
Episcopal
Dignity
,
that
either
married
the
second
time
,
or
did
not
abstain
from
conversation
with
his
first
Wife
,
Magd.
cent.
4.
c.
4.
p.
303.
if
she
lived
,
after
he
was
admitted
to
Priesthood
:
Revera
(
saith
he
)
non
suscipit
sancta
Dei
praedicatio
post
Christi
adventum
eos
,
qui
à
nuptiis
,
mortua
ipsorum
uxore
,
secundis
nuptiis
conjuncti
sunt
,
propter
excellentem
Sacerdotii
Honorem
&
Dignitatem
.
Et
haec
certè
Sancta
Dei
Ecclesia
cum
sinceritate
observat
,
&c.
In
very
truth
the
holy
preaching
of
God
after
the
coming
of
Christ
doth
not
admit
those
to
be
Priests
,
who
after
their
first
Marriage
,
and
their
Wife
dead
,
do
joyn
themselves
again
in
second
Marriage
.
And
this
doth
the
holy
Church
of
God
observe
with
sincerity
,
in
respect
of
the
excellent
Honor
and
Dignity
of
Priesthood
,
&c.
So
saith
Epiphanius
,
and
addeth
presently
,
Epiph.
ibid.
Sed
adhuc
viventem
&
liberos
gignentem
,
&c.
"
But
further
than
this
,
the
said
holy
Church
of
Christ
doth
not
admit
to
Priesthood
a
man
of
one
Wife
,
if
he
live
and
get
Children
as
before
;
but
only
she
admitteth
Him
to
be
a
Deacon
,
Priest
,
Bishop
,
or
Subdeacon
,
(
especially
where
the
Clergy
is
sincere
)
who
is
content
to
contain
from
his
Wife
that
he
used
before
,
or
live
in
Widowhood
if
his
Wife
be
dead
.
A
clear
testimony
of
St.
Epiphanius
for
the
Continency
of
Monks
and
Priests
in
his
days
.
17.
Thus
writeth
this
holy
Doctor
,
not
only
of
his
own
Judgment
,
but
of
the
whole
Consent
of
the
Universal
Catholic
Church
in
his
days
;
not
only
of
Monks
,
that
make
a
more
strict
profession
of
Chastity
,
but
of
all
Clergy-men
also
that
lived
in
Holy
Orders
,
to
wit
,
Subdeacons
,
Deacons
,
Priests
,
and
Bishopss
.
Of
whom
thus
much
be
spoken
by
occasion
of
John
Fox
his
notorious
Lye
,
That
Monks
were
only
Lay
men
,
and
married
in
old
time
.
And
by
this
we
may
see
his
affection
towards
Them
and
their
Profession
.
And
there
were
no
end
,
if
I
should
prosecute
all
his
peevish
picking
of
quarrels
against
them
,
upon
every
occasion
,
or
without
occasion
,
thereby
to
shew
his
Heretical
Stomach
in
that
behalf
.
One
only
Example
I
will
shew
you
more
,
and
so
make
an
end
.
A
notable
story
of
K.
Alfred
,
how
he
received
comfort
in
his
tribulation
by
St.
Cuthbert
.
18.
There
is
a
Story
recorded
by
William
of
Malmsbury
,
and
other
ancient
authentical
Authors
(
as
Fox
himself
confesseth
)
touching
our
foresaid
famous
English
King
Alfred
,
fourth
Son
to
the
forenamed
King
Ethelwolf
,
and
Nephew
to
King
Egbert
,
brought
up
in
Rome
by
Pope
Leo
IV.
(
as
hath
been
said
)
who
being
driven
into
great
Extremities
by
the
Conquest
of
the
Danes
against
him
,
was
relieved
and
comforted
by
the
appearance
of
St.
Cuthbert
,
miraculously
foretelling
him
what
should
succeed
in
those
Wars
,
and
confirming
the
same
with
other
Predictions
also
,
which
afterwards
were
fulfilled
:
Which
Story
,
tho'
it
be
one
of
the
most
rare
that
is
to
be
read
in
our
English
Histories
,
and
with
most
comfort
also
by
him
that
will
consider
it
with
attention
and
indifferency
;
and
testified
also
unto
us
as
authentically
as
any
Story
may
be
in
this
kind
,
(
not
only
by
the
said
Malmsbury
above
500
years
agone
,
but
by
divers
others
in
like
manner
,
and
of
like
credit
,
as
Fox
himself
is
forced
to
confess
:
)
yet
,
for
that
St.
Cuthbert
,
principal
Actor
therein
,
was
an
unmarried
Monk
,
he
cannot
abide
the
Story
,
but
calleth
it
a
dreaming
fable
,
and
so
doth
pretermit
the
same
in
four
words
.
I
shall
recount
it
as
briefly
as
I
can
out
of
Malmsbury
:
Solebat
ipse
(
saith
he
,
Malm.
l.
2.
de
Reg.
Angl.
fol.
23.
meaning
King
Alfred
)
in
tempora
posteà
faeliciora
reductus
,
casus
suos
jucunda
,
hilarique
comitate
familiaribus
exponere
,
qualiterque
per
B.
Cuthberti
meritum
eos
evaserit
,
&c.
19.
King
Alfred
was
wont
afterward
,
when
he
was
brought
from
his
misery
to
more
happy
times
,
to
recount
pleasantly
and
courteously
to
his
familiar
Friends
the
Chances
and
Calamities
which
he
had
passed
,
and
how
he
had
escaped
them
by
the
Merit
and
Benefit
of
blessed
S.
Cuthbert
,
&c.
So
beginneth
Malmsbury
his
Narration
;
the
sum
whereof
is
this
:
20.
King
Alfred
and
his
Ancestors
having
lost
unto
the
Danes
all
the
North
,
East
,
and
West
parts
of
England
,
he
had
only
three
Shires
to
hide
himself
in
upon
the
South
Sea
,
to
wit
,
Somersetshire
,
Hampshire
and
Wiltshire
,
whither
also
the
Danes
followed
him
with
a
great
Army
under
their
Captain
Gormond
:
And
the
poor
King
being
destitute
of
all
human
help
,
wanting
both
Mony
,
Victuals
,
and
Men
,
(
for
all
forsook
him
upon
fear
)
he
had
no
other
refuge
for
saving
his
Life
,
than
with
a
few
trusty
Servants
of
his
,
and
his
Mother
(
the
doleful
Queen
)
to
flie
into
a
little
Island
in
Somersetshire
,
called
then
Adaling
,
(
wholly
beset
with
Waters
and
Mire
in
the
midst
of
marishy
ground
,
and
a
little
Wood
joyned
thereunto
)
to
hide
themselves
in
,
where
himself
and
his
Mother
being
lodg'd
in
a
certain
Swineherd's
Cottage
,
the
rest
made
shift
for
themselves
as
they
might
,
lying
on
the
ground
.
The
pitiful
case
of
K.
Alfred
pressed
by
the
Danes
,
an.
879.
But
two
things
for
the
present
pressed
them
most
:
The
first
,
hunger
for
want
of
Victuals
;
the
second
,
fear
of
Gormond's
Camp
that
lay
so
near
them
.
Wherefore
sending
forth
his
men
to
seek
some
Fish
by
night
,
(
for
that
they
durst
not
shew
themselves
by
day
)
the
King
and
his
Mother
with
woful
hearts
reposed
a
little
their
weary
Bodies
and
Minds
in
the
said
Swineherd's
House
;
and
being
entred
into
a
little
slumber
,
Behold
(
saith
the
Story
)
there
appeared
to
the
King
St.
Cuthbert
,
telling
him
both
his
Name
,
and
that
he
was
sent
to
him
by
God
to
comfort
him
,
and
to
tell
him
,
That
albeit
his
Justice
had
hitherto
chastened
English
-
men
for
their
sins
by
the
Sword
of
the
Danes
,
yet
that
he
would
not
extinguish
them
,
in
respect
of
so
many
Saints
that
had
been
of
that
Nation
;
and
from
this
day
forward
would
set
them
up
again
;
Modo
tandem
Deus
indigenarum
,
Malm.
ibid.
Sanctorum
meritis
super
eam
misericordiae
oculo
respicit
.
Now
at
length
God
,
for
the
Merits
of
English
Saints
,
doth
look
upon
England
with
the
eye
of
mercy
.
He
told
him
further
,
That
himself
from
this
state
of
extreme
misery
should
be
restored
very
shortly
to
a
flourishing
state
of
his
Kingdom
:
For
which
he
gave
him
presently
a
sign
or
token
,
saying
,
That
albeit
that
night
was
a
very
contrary
time
to
Fishers
,
both
for
that
all
Rivers
were
frozen
,
and
a
little
Rain
being
fallen
upon
the
same
,
had
made
it
unfit
for
men
to
travel
in
that
Art
;
yet
his
men
should
come
home
all
laden
with
incredible
abundance
of
Fish
.
Thus
he
told
him
,
persuading
him
,
that
when
he
should
see
all
these
things
performed
,
he
should
remember
to
be
thankful
to
God
and
his
Servants
for
their
favor
towards
him
,
and
so
departed
.
21.
The
King
being
wonderfully
comforted
with
this
Vision
,
The
appearing
of
St.
Cuthbert
to
K.
Alfred
&
his
Mother
.
awaked
for
Joy
,
and
calling
upon
his
Mother
the
Queen
,
who
lay
near
him
,
and
had
enjoy'd
the
self-same
Vision
,
they
recounted
together
all
particulars
,
expecting
with
greediness
when
their
Servants
should
return
from
fishing
to
confirm
the
same
;
which
soon
after
ensued
;
Et
tantam
piscium
copiam
exhibuere
(
saith
Malmsbury
)
ut
cujusvis
magni
exercitus
ingluviem
,
exaturare
posse
videretur
;
And
they
brought
with
them
to
the
King
so
great
store
of
Fish
,
as
it
might
seem
to
be
sufficient
to
satisfie
the
hunger
of
never
so
great
an
Army
;
wherewith
King
Alfred
being
encouraged
,
he
adventured
a
strange
attempt
,
which
was
to
go
into
the
Danes
Camp
with
one
Servant
only
,
feigning
themselves
Musicians
,
A
strange
attempt
&
victory
of
K.
Alfred
upon
the
vision
of
St.
Cuthbert
.
where
with
singing
of
Songs
and
sounding
their
Instruments
they
passed
thro'
the
whole
Camp
,
discovering
their
disorders
,
and
where
and
when
they
were
more
weak
;
and
so
retiring
themselves
to
their
Company
,
and
arming
such
men
as
he
could
,
secretly
set
upon
them
with
such
fierceness
,
as
they
killed
many
,
and
put
the
rest
to
flight
,
and
constrained
the
Danes
with
their
said
King
Gormond
,
to
demand
Peace
and
offer
Hostages
for
the
same
.
Which
were
accepted
upon
two
conditions
:
The
first
,
That
all
of
them
should
retire
out
of
England
,
except
such
as
would
be
Christians
:
The
second
,
That
these
Christian
Danes
should
be
content
only
with
the
Kingdom
of
the
East-Angles
,
to
wit
,
Norfolk
and
Suffolk
.
All
which
was
admitted
,
and
King
Gormond
himself
made
a
Christian
,
and
God-son
to
King
Alfred
,
accepting
the
said
Kingdom
of
the
East-Angles
as
tributary
unto
him
;
and
from
this
day
forward
King
Alfred
went
gaining
more
and
more
,
putting
his
Enemies
to
flight
,
until
he
had
recovered
his
whole
Kingdom
again
.
And
this
both
He
and
his
Mother
were
wont
to
recount
all
the
days
of
their
life
after
;
and
the
Events
themselves
did
evidently
declare
the
truth
of
the
Miracle
,
recorded
(
as
hath
been
said
)
by
our
best
Historiographers
.
All
which
notwithstanding
,
John
Fox
writeth
thus
:
Fox
p.
128.
The
great
impudence
of
John
Fox
in
rejecting
all
our
ancient
Historiographers
.
Let
us
pass
over
these
dreaming
Fables
,
tho'
they
be
testified
by
divers
Authors
,
as
William
Malmsb.
Polychronicon
,
Roger
Hoveden
,
Jornalensis
,
and
many
more
,
&c.
Whereby
you
may
see
what
a
faithless
Ecclesiastical
Chronicler
this
Fox
is
,
that
passeth
over
things
of
purpose
that
are
left
written
by
so
many
grave
Authors
;
and
then
how
perfidious
he
sheweth
himself
in
censuring
for
dreaming
Fables
so
important
Miracles
shewed
by
God
for
testification
of
his
Love
and
Providence
towards
our
Country
,
and
the
saving
and
restoring
thereof
.
22.
For
which
Infidelity
this
miserable
Fellow
hath
no
other
Argument
(
excepting
only
his
foresaid
hatred
to
St.
Cuthbert
and
other
Monks
)
but
only
for
that
the
Vision
was
in
time
of
sleep
or
slumbring
,
and
for
that
cause
he
calleth
it
a
dreaming
Fable
.
Which
kind
of
Argument
if
we
should
admit
,
we
must
evacuate
also
,
and
bring
in
doubt
and
contempt
,
most
of
the
principal
Mysteries
and
Miracles
of
the
Old
and
New
Testament
;
where
commonly
things
were
revealed
to
God's
Servants
in
Visions
by
sleep
,
How
God
doth
appear
and
reveal
matters
oftentimes
in
sleep
.
as
Genesis
28.
Vidit
Jacob
in
somnis
Scalam
stantem
;
Jacob
did
see
a
Ladder
in
his
sleep
.
And
again
in
the
same
Book
,
cap.
31.
Dixit
Angelus
Dei
ad
me
in
somnis
;
The
Angel
of
God
said
unto
me
in
my
sleep
.
Joseph
also
had
all
his
affairs
revealed
unto
him
not
only
in
sleep
,
but
also
per
somnia
,
by
Dreams
indeed
,
Gen.
37.40
,
41.
23.
The
like
is
related
of
Saul
,
3
Reg.
3.
and
of
Daniel
,
Dan.
7.
And
finally
,
God
promiseth
by
Joel
of
Saints
of
the
New
Testament
,
senes
vestri
somnia
somniabunt
,
Joel
2.
which
St.
Peter
in
the
Acts
of
the
Apostles
,
(
cap.
2.
ver.
17.
)
interpreteth
of
true
Visions
sent
from
God
by
the
Holy
Ghost
,
saying
,
This
is
the
meaning
of
that
which
is
said
by
the
Prophet
Joel
,
which
shall
come
to
pass
in
the
latter
days
,
I
shall
pour
out
of
my
Spirit
upon
all
Flesh
,
and
your
Sons
shall
prophetize
,
and
your
Daughters
and
young
men
shall
see
Visions
,
and
your
elder
people
shall
dream
Dreams
,
&c.
And
finally
,
if
we
consider
the
Story
of
our
Savior's
Infancy
recounted
by
St.
Matthew's
Gospel
,
we
shall
find
the
most
part
of
his
Mysteries
reveal'd
to
our
Blessed
Lady
and
St.
Joseph
in
sleep
;
as
,
Mat.
1.20
.
Gabriel
apparuit
Joseph
in
somnis
;
The
Angel
Gabriel
appeared
to
St.
Joseph
in
his
sleep
,
and
told
him
that
he
should
not
put
away
his
Wife
.
And
then
in
the
2d
.
chapter
,
talking
of
the
Magi
,
He
saith
,
Et
responso
accepto
in
somnis
;
They
receiving
an
answer
from
God
in
their
sleep
that
they
should
not
return
to
Herod
,
they
returned
another
away
.
Who
being
gone
,
the
Evangelist
saith
again
,
Ecce
,
Angelus
Domini
apparuit
in
somnis
;
Behold
the
Angel
of
God
appeared
to
Joseph
again
in
his
sleep
,
and
warned
him
to
flie
into
Aegypt
.
And
then
,
when
he
should
come
out
of
Aegypt
again
,
he
being
in
doubt
whither
to
go
,
Admonitus
in
somnis
secessit
in
partes
Galileae
;
He
being
warned
in
his
sleep
what
to
do
,
went
and
carried
Christ
into
the
parts
of
Galile
,
&c.
24.
Lo
here
a
very
frequent
custom
of
Almighty
God
to
warn
men
of
his
will
in
time
of
sleep
!
And
albeit
all
kind
of
Dreams
or
Representations
in
time
of
sleep
be
not
easily
to
be
credited
,
as
the
[
](A56472-e97510-b)*
*
2
Paral.
33.
Levit.
19.
Deut.
18.
Psal.
72.
Num.
12.6
.
Scripture
in
other
places
doth
admonish
us
,
yet
God
saith
also
,
Si
quis
fuerit
inter
vos
Propheta
Domini
in
Visione
apparebo
ei
,
&
per
somnum
loquar
ad
illum
;
If
there
be
any
among
you
that
is
a
Prophet
of
God
(
to
whom
I
mean
to
reveal
my
secrets
)
to
him
I
will
appear
in
Vision
,
and
to
him
will
I
speak
in
sleep
.
And
this
is
sufficient
to
shew
that
all
are
not
dreaming
Fables
which
are
uttered
in
sleep
,
as
the
incredulous
and
infidel
humor
of
John
Fox
and
of
modern
Heretics
would
have
it
seem
when
it
is
against
them
.
25.
But
in
their
own
Sectaries
they
do
admire
and
extoll
any
thing
never
so
fantastical
,
yea
tho'
it
be
a
Vision
or
Revelation
from
the
Devil
himself
;
for
so
Luther
in
his
Book
about
the
abrogating
of
the
Mass
doth
recount
of
himself
,
how
the
Devil
did
appear
unto
him
by
night
,
Luth.
l.
de
abroganda
Missa
.
and
reasoned
with
him
against
the
said
Mass
.
And
in
another
Book
written
to
the
Senators
of
the
Cities
of
Germany
,
and
talking
of
other
Sectaries
that
did
brag
of
Visions
,
Voices
,
and
Apparitions
of
Spirits
,
(
to
wit
,
the
Swinkfeldians
and
Anabaptists
)
saith
thus
of
himself
:
Ego
quoque
fui
in
Spiritu
,
atque
etiam
vidi
spiritus
(
si
omnino
de
propriis
gloriandum
est
)
fortè
plus
quam
ipsi
adhuc
intra
annum
videbunt
;
Luth.
l.
Teutonico
ad
Senator
.
Civit.
Germ.
I
my self
was
also
in
Spirit
,
(
which
he
speaketh
in
imitation
of
St.
John
the
Evangelist
in
his
Revelations
)
and
have
seen
also
Spirits
,
Apoc.
1.10
.
(
if
I
must
needs
glory
of
my
own
Gifts
)
and
perhaps
I
have
seen
more
Spirits
than
they
which
brag
so
much
of
seeing
Spirits
will
see
within
one
year
.
This
said
Luther
of
himself
;
and
hence
we
must
imagin
that
he
so
often
said
of
himself
,
Luth.
cont.
Reg.
Angl.
Certum
se
esse
Doctrinam
suam
è
Coelo
esse
petitam
;
That
he
was
certain
his
Doctrin
came
from
Heaven
.
And
Sleydan
every-where
in
his
Story
doth
compare
Him
and
his
Visions
and
Revelations
with
those
of
the
old
Prophets
.
26.
Carolstadius
also
,
a
chief
beginner
of
the
Sacramentary
Doctrin
,
braggeth
(
as
Kemnitius
a
chief
Lutheran
reporteth
)
that
it
was
revealed
unto
him
from
Heaven
how
he
should
understand
those
words
,
Hoc
est
Corpus
meum
,
Kemnit
.
in
repet
de
Eucharist
.
art.
31.
by
different
pointing
of
the
Sentence
from
that
which
it
was
wont
to
be
.
And
Zuinglius
affirmeth
of
himself
,
That
he
had
a
Voice
by
night
from
Heaven
,
Zuingl
.
in
subsid
.
de
Euch.
(
which
yet
Luther
saith
was
from
the
Devil
)
telling
him
how
he
should
expound
those
words
,
Hoc
est
Corpus
meum
,
contrary
to
all
Antiquity
,
by
the
Example
of
those
words
of
Exodus
,
Phase
,
idest
,
transitus
Domini
,
&c.
Mat.
16.
Exod.
12.11
.
And
we
are
a
little
after
to
shew
more
at
large
in
this
[
](A56472-e97920-b)*
*
Infra
cap.
8.
part.
2.
Treatise
how
John
Fox
also
had
a
Voice
and
Revelation
from
Heaven
on
a
Sunday
morning
as
he
lay
in
his
Bed
,
about
understanding
of
the
mystical
Numbers
in
the
Apocalypse
of
Forty-two
months
assign'd
by
the
Angel
to
the
Reign
of
Antichrist
.
Apoc.
13.5
.
27.
But
if
we
should
recount
all
the
Visions
and
Revelations
which
John
Fox
doth
attribute
to
his
ragged
Martyrs
that
he
setteth
down
in
his
Calendar
,
The
visions
of
John
Fox's
Martyrs
.
and
how
highly
he
would
have
them
esteemed
,
there
would
be
no
end
.
Let
any
man
read
what
he
writeth
of
the
Visions
and
Voices
that
Samuel
a
Minister
of
Ipswich
had
in
his
sleep
when
he
was
in
Prison
:
He
fell
into
a
sleep
,
Fox
p.
1547.
col.
1.
num.
46.
(
saith
Fox
)
at
which
time
one
clad
in
white
seemed
to
stand
before
him
,
comforting
him
in
these
words
,
Samuel
,
Samuel
,
be
of
good
cheer
,
&c.
No
less
memorable
is
it
(
saith
Fox
)
and
worthy
to
be
noted
,
touching
the
three
Ladders
which
the
said
Samuel
saw
in
his
sleep
set
up
towards
Heaven
,
whereof
one
was
greater
and
longer
than
the
other
at
the
beginning
,
but
after
all
three
made
equal
.
Which
Vision
Fox
doth
expound
thus
:
That
Samuel
being
in
Prison
with
two
Women
of
his
Sect
,
Agnes
Potten
a
Beer-brewer's
Wife
,
and
Joan
Trunchfield
a
Shoemaker's
Wife
,
of
the
same
Town
;
Agnes
and
Joan
were
persuaded
by
Samuel
to
burn
with
him
,
as
after
they
did
:
And
consequently
(
saith
Fox
)
tho'
Samuel
was
the
greater
Ladder
at
the
beginning
,
and
higher
towards
Heaven
(
as
being
a
Minister
or
Preacher
)
and
the
other
two
lesser
Ladders
signified
by
the
Brewer's
and
Shoemaker's
Wives
;
yet
at
length
were
they
all
three
made
equal
by
the
Glory
of
Martyrdom
.
28.
Thus
reasoneth
Fox
.
And
then
coming
to
speak
of
the
same
two
Women
apart
,
he
sheweth
,
that
Agnes
Potten
,
the
Brewer's
Wife
,
had
Visions
also
:
Fox
p.
1398.
Potten
's
Wife
(
saith
he
)
in
a
night
a
little
before
her
death
,
being
asleep
in
her
bed
,
saw
a
bright
burning
fire
right
up
as
a
Pole.
By
which
Vision
he
sheweth
,
that
the
Shoemaker's
Wife
,
who
was
fearful
to
die
,
and
would
have
drawn
back
,
was
encouraged
by
the
other
also
to
go
to
the
fire
.
And
do
you
not
see
here
the
Spirit
of
the
Circumcellians
and
Massilians
,
Ridiculous
Dreams
&
Visions
allowed
by
John
Fox
in
his
Martyrs
.
to
run
wilfully
to
death
?
From
this
,
Fox
passeth
to
recount
another
strange
prophetical
Dream
of
one
William
Hunter
,
an
Apprentice
of
London
Nineteen
years
old
,
who
would
needs
be
burned
also
,
and
nothing
could
keep
him
from
it
;
much
encouraged
,
as
it
seemeth
,
by
his
Dream
.
29.
And
from
this
again
he
runneth
to
other
more
solemn
Dreams
and
Visions
of
John
Rough
,
a
Scottish
Minister
,
Director
of
a
certain
secret
Protestant
Congregation
in
London
in
Queen
Maries
days
;
and
of
one
Cuthbert
Sympson
,
the
Deacon
or
Clerk
of
that
Congregation
;
which
two
had
Dreams
and
Visions
,
the
one
concerning
the
other
of
them
.
Which
Fox
thinketh
worthy
of
so
great
consideration
,
as
he
writeth
thus
in
his
Margin
:
The
Visions
sent
to
God's
Saints
concerning
their
afflictions
.
Now
then
touching
the
first
,
St.
Rough
,
you
must
know
,
that
he
had
been
a
Dominican
Friar
in
Scotland
,
(
as
Fox
confesseth
)
and
from
thence
running
away
into
England
gate
himself
a
Mate
,
or
(
as
he
calleth
her
)
a
Kate
;
with
whom
lying
in
bed
,
he
had
a
Vision
of
his
Fellow
Sympson
,
The
Scottish
Apostate
Friars
Dream
&
his
Kate.
Fox
p.
1843.
col.
1.
num.
44.
which
Fox
recounteth
in
these
words
:
The
Friday
at
night
before
Master
Rough
was
taken
,
being
in
his
bed
he
dreamed
that
he
saw
two
of
the
Guard
leading
Cuthbert
Sympson
,
Deacon
of
his
Congregation
,
to
Prison
,
and
that
he
had
the
Book
about
him
wherein
were
written
the
Names
of
all
them
that
were
of
that
Congregation
.
Whereupon
being
sore
troubled
,
he
awaked
,
and
called
to
his
Wife
,
Kate
,
strike
light
,
for
I
am
much
troubled
with
my
Brother
Cuthbert
this
night
.
And
when
she
had
so
done
,
he
gave
himself
to
read
on
his
Book
a
while
;
and
then
feeling
sleep
to
come
upon
him
,
he
put
out
the
Candle
,
and
so
gave
himself
to
rest
again
;
and
being
asleep
,
he
dreamed
the
like
Dream
;
and
awaking
therewith
,
he
said
,
O
,
Kate
!
my
Brother
Cuthbert
is
gone
.
So
they
lighted
a
Candle
again
,
and
rose
.
This
is
the
Vision
of
the
Scottish
Friar
,
which
caused
his
Kate
twice
to
strike
fire
and
light
the
Candle
,
as
you
see
.
30.
The
other
Vision
of
his
Clerk
Simpson
(
that
kept
the
Beadroll
of
the
Names
of
his
secret
Congregation
,
and
was
afterward
burned
with
him
in
Smithfield
)
Fox
describeth
in
this
manner
:
Before
Simpson
's
burning
(
saith
he
)
being
in
the
Bishop's
Cole-house
in
the
Stocks
,
he
had
a
very
strange
Vision
or
Apparition
,
which
he
himself
with
his
own
mouth
declared
to
the
Godly
Learned
Man
Master
Austen
,
and
to
his
own
Wife
,
&c.
Thus
beginneth
Fox
to
relate
the
Vision
;
noting
first
(
as
you
see
)
that
he
spoke
it
with
his
own
mouth
,
as
tho'
it
were
a
great
matter
.
And
then
he
entreth
to
make
a
long
Apology
against
the
Papists
in
defence
of
these
Visions
,
tho'
theirs
be
not
to
be
believed
.
Fox
p.
1844.
31.
They
will
ask
me
(
saith
he
)
why
should
I
more
require
these
to
be
credited
of
them
,
than
theirs
of
us
?
This
is
the
demand
which
he
frameth
in
behalf
of
the
Papists
;
and
I
think
no
man
will
say
but
that
it
is
reasonable
.
Let
us
hear
his
Answer
:
First
(
saith
he
)
I
write
not
this
,
binding
any
man
precisely
to
believe
the
same
,
as
they
do
theirs
.
Lo
here
is
a
Foolery
with
a
manifest
Lye
;
the
Foolery
is
in
telling
us
so
precise
believing
all
Visions
and
Dreams
,
which
no
wise
man
ever
thought
or
spake
;
the
Lye
is
in
that
he
affirmeth
us
to
teach
that
such
precise
belief
is
necessary
in
Visions
among
us
.
But
let
us
hear
him
further
in
his
Answer
to
the
former
demand
:
Ibid.
It
is
no
Argument
(
saith
he
)
to
reason
thus
:
Visions
be
not
true
in
some
;
Ergo
,
they
be
true
in
none
.
This
part
we
grant
;
but
what
is
this
to
his
purpose
or
proof
?
His
meaning
is
,
that
Ours
be
not
true
Visions
,
and
His
be
.
But
who
shall
be
Judges
?
He
and
His
would
be
.
But
this
is
no
reason
;
and
we
on
the
contrary
do
say
much
more
equally
,
How
far
Catholics
give
credit
to
Visions
,
and
how
they
examin
the
same
.
Nec
mihi
,
nec
tibi
;
neither
He
,
nor
We
,
as
particular
men
,
ought
to
judge
of
these
things
;
but
the
Catholic
Church
,
which
by
her
Bishops
and
Pastors
does
examin
the
Proofs
,
Weight
and
Moment
of
every
one
of
these
things
that
fall
out
,
and
according
to
the
Quality
,
Merit
and
Condition
of
them
to
whom
they
happen
,
as
also
of
the
Witnesses
and
Testimonies
whereby
they
are
proved
,
she
doth
judge
of
the
Truth
or
Probability
of
every
thing
:
And
to
Her
therefore
we
stand
,
and
not
to
the
fantastical
broken
Brains
of
John
Fox
,
that
maketh
Miracles
and
Visions
where
he
listeth
,
and
authorizeth
or
discrediteth
them
,
when
it
pleaseth
him
again
.
32.
And
thus
much
by
occasion
of
St.
Cuthbert's
Apparition
to
King
Alfred
;
Heretical
hatred
against
St.
Cuthbert
.
the
Holiness
of
which
Saint
,
how
highly
it
was
esteemed
in
the
days
of
this
King
,
about
the
year
of
Christ
878
,
you
hereby
see
,
himself
living
200
years
before
,
for
that
he
died
upon
the
year
687
,
the
20th
of
March
,
which
day
hath
ever
since
been
celebrated
with
perpetual
Memory
,
not
only
by
the
Church
of
England
,
but
also
by
the
Universal
;
and
that
most
worthily
,
as
may
appear
by
his
Life
written
largely
by
St.
Bede
.
Bed.
l.
4.
hist.
c.
27
,
28
,
29.
vid
Praefat.
Bal.
cent.
1.
script
.
Brit.
in
Cuthb
.
Howsoever
John
Fox
doth
speak
contemptuously
of
him
here
,
and
his
Fellow
John
Bale
doth
revile
him
:
But
for
what
,
think
you
?
You
shall
hear
his
complaints
:
Omnia
ad
amussim
Monachus
didicit
quae
ad
Monachismum
spectare
novit
,
nulla
penitus
de
Evangelio
facta
mentioone
;
He
being
a
Monk
,
learned
exactly
all
things
that
appertained
to
the
Life
of
Monks
,
but
never
made
mention
of
the
Gospel
.
And
is
this
likely
or
probable
,
think
you
,
that
he
never
so
much
as
mentioned
the
Gospel
,
seeing
that
Monks
Profession
and
form
of
Life
is
taken
out
of
the
Gospel
?
Mat.
19.
Bal.
ibid.
But
what
more
ensueth
?
You
shall
hear
the
Apostata
utter
his
Spirit
:
Faemineum
gensn
(
saith
he
)
exosum
ei
erat
,
&c.
Women-kind
was
hateful
unto
him
,
&c.
This
is
the
same
Accusation
that
the
Mgdeburgians
laid
to
St.
Cyprian
,
(
if
[
](A56472-e99180-b)*
*
Supra
part
1.
cap.
6.
you
remember
)
for
that
he
praised
Virginity
.
But
how
doth
Bale
gather
this
hatred
of
St.
Cuthbert
against
Woman-kind
?
It
followeth
:
Decretum
fecit
contra
Mulieres
,
Ibid.
ne
ejus
ingrederentur
Monasteria
;
He
made
a
Decree
against
Women
,
that
they
should
not
enter
into
his
Monasteries
?
This
Decree
Friar
Bale
,
that
loved
Woman-kind
,
liked
not
.
But
he
addeth
a
further
Accusation
:
Ibid.
That
in
the
second
year
of
his
Bishopric
St.
Cuthbert
left
the
same
,
and
no
less
hypocritically
than
idly
made
himself
an
Anchorite
,
leading
for
the
rest
of
his
days
a
solitary
retir'd
life
.
See
what
matters
they
pick
out
to
object
unto
God's
Saints
,
which
themselves
cannot
or
will
not
imitate
.
33.
Finally
,
to
end
this
Chapter
,
and
therewith
this
fourth
station
or
Time
,
John
Fox
,
after
much
trifling
here
and
there
,
setteth
down
in
the
last
words
of
this
his
third
Book
a
very
brief
Catalogue
of
the
Archbishops
of
Canterbury
of
these
Ages
,
with
this
Title
:
The
Archbishops
of
Canterbury
of
this
time
scoffed
at
by
Fox
.
The
Names
and
Orders
of
the
Archbishops
of
Canterbury
from
the
time
of
King
Egbert
to
William
the
Conqueror
,
&c.
Which
he
beginneth
with
Etheldrenus
,
that
was
the
Eighteenth
in
Order
,
and
endeth
with
Lanfrancus
,
who
was
the
Thirty-fourth
,
making
certain
Notes
,
or
rather
Scoffs
and
Jests
upon
them
all
;
especially
upon
those
that
were
most
renowned
for
their
Holiness
and
multitude
of
Miracles
,
recorded
by
old
Writers
;
as
namely
,
St.
Dunstan
,
of
whom
Malmsbury
and
others
having
left
written
,
That
,
Malm.
l.
1.
de
gest
.
Pont.
Ang.
fol.
115.
among
other
Miracles
happened
unto
him
,
one
was
,
that
his
Harp
(
wherewith
he
was
wont
in
his
Youth
to
praise
God
,
after
the
imitation
of
King
David
,
)
hanging
up
by
his
Bed-side
on
a
Pin
upon
the
Wall
,
he
heard
one
night
a
voice
of
Angels
sing
in
his
Church
this
Verse
;
Gaudent
in
Coelis
animae
Sanctorum
:
at
which
time
his
said
Harp
also
gave
a
sound
of
it self
,
moved
either
by
the
said
Angels
,
or
otherwise
by
Miracle
from
God.
Whereat
John
Fox
in
his
Heretical
Vein
maketh
much
Pastime
,
tho'
(
as
already
you
have
heard
,
and
shall
do
more
in
the
third
Part
of
this
Book
)
he
esteemeth
highly
certain
devised
Miracles
of
his
miserable
Martyrs
.
And
so
much
of
this
.
34.
But
now
,
as
touching
the
principal
Point
of
all
this
Discourse
,
(
which
ought
to
have
been
the
visible
deduction
of
his
Church
from
King
Egbert
to
William
the
Conqueror
)
there
is
not
one
word
spoken
;
for
all
that
he
writeth
is
of
our
Church
,
and
this
in
Lyes
,
Fables
,
Scoffs
,
and
Taunts
,
(
as
you
see
)
but
of
his
own
Church
nothing
,
no
not
so
much
as
of
any
one
person
,
that
in
all
agreed
with
him
or
his
Church
in
these
days
concerning
Religion
.
Nay
,
let
him
shew
us
any
one
Man
,
Woman
,
or
Child
,
Heretic
or
Catholic
,
in
all
this
time
,
who
was
fully
of
the
Religion
now
held
in
England
;
and
that
these
believed
no
more
nor
less
than
Fox
and
his
Fellows
do
at
this
day
,
and
we
will
yield
that
he
hath
brought
us
forth
some
visible
Church
and
Succession
thereof
,
tho'
it
be
but
of
three
or
four
persons
.
35.
Lo
with
how
little
we
are
content
!
And
seeing
Fox
will
not
dare
,
nor
any
man
for
him
(
in
my
opinion
)
to
take
upon
him
this
Enterprize
,
to
wit
,
to
shew
the
succession
of
any
three
or
four
persons
throughout
the
space
of
this
first
1000
years
after
Christ
,
who
did
in
all
things
believe
and
profess
the
Faith
and
Religion
that
now
is
held
in
England
,
(
whereunto
also
John
Fox
himself
agreed
fully
while
he
lived
,
as
may
appear
by
the
Puritanical
Points
in
his
Story
,
which
he
commendeth
and
defendeth
in
the
Lives
of
Rogers
,
Hooper
,
and
other
their
first
English
Parents
,
as
after
shall
be
shewed
:
)
Forsomuch
(
I
say
)
as
this
is
so
,
and
that
never
any
three
persons
,
of
what
Condition
,
Heretics
seek
to
pull
down
,
and
not
to
build
up
.
Religion
,
Sex
or
Sect
soever
,
can
be
shewed
to
have
agreed
fully
in
the
Protestants
Religion
that
now
in
England
is
professed
,
not
only
for
the
time
of
these
first
thousand
years
of
Christianity
,
but
neither
for
the
other
five
hundred
next
following
;
[
](A56472-e99630-b)*
*
Part.
3.
nor
that
our
English
Protestants
of
these
days
will
bind
themselves
in
all
and
every
Point
of
Doctrin
,
Faith
and
Belief
,
to
stand
to
any
one
visible
Congregation
,
Church
,
Conventicle
,
Society
,
or
number
of
men
whatsoever
,
professing
the
Name
of
Christ
,
that
have
been
known
to
live
upon
Earth
,
from
the
Apostles
time
downward
,
but
that
they
do
vary
from
them
in
one
Article
of
Belief
or
other
.
36.
If
all
this
(
I
say
)
be
true
and
most
certain
,
and
made
evident
by
this
our
deduction
,
and
that
we
offer
to
joyn
any
further
Issue
that
shall
be
demanded
with
any
Protestant
living
upon
this
point
,
that
shall
have
any
thing
to
say
or
reply
in
this
matter
.
This
being
so
,
then
is
it
evident
what
a
Succession
of
the
Protestants
Church
John
Fox
bringeth
,
or
is
able
to
bring
down
,
or
any
man
for
him
,
notwithstanding
his
vain
brag
and
flourish
in
the
first
Title
of
his
Book
,
Fox
in
the
Title
of
his
Acts
&
Monuments
.
That
he
would
set
down
the
whole
race
and
course
of
the
Church
,
&c.
The
Folly
and
Falshood
of
which
flourish
shall
better
also
appear
by
that
which
ensueth
from
the
Conquest
downward
.
CHAP.
VII
.
The
fifth
station
of
Time
,
containing
other
Three
hundred
years
from
William
the
Conquerour
unto
the
time
of
John
Wickliff
;
wherein
is
examined
,
Whether
the
Catholic
Roman
Church
did
perish
in
this
time
,
as
Fox
affirmeth
?
Here
is
treated
also
of
Pope
Hildebrand
,
and
of
the
Marriage
of
Priests
.
YOU
have
seen
,
good
Reader
,
by
our
former
Treatse
,
The
fifth
station
from
an
.
Dom.
1066
,
to
1370.
how
brief
and
barren
John
Fox
hath
been
hitherto
in
relating
unto
us
Ecclesiastical
matters
for
more
than
a
thousand
years
:
For
tho'
he
promised
in
the
first
Title
of
his
Book
,
(
as
before
you
have
heard
)
that
he
would
set
forth
at
large
the
whole
race
and
course
of
the
Church
from
the
primitive
Age
unto
these
latter
Times
of
ours
,
&c.
And
again
in
another
Title
,
Fox
in
his
Title
.
Fox
p.
1.
that
he
was
to
lay
before
us
the
Acts
and
Monuments
of
Christian
Martyrs
,
and
matters
Ecclesiastical
passed
in
the
Church
of
Christ
,
from
the
primitive
beginning
to
these
our
days
,
as
well
in
other
Countries
as
namely
in
the
Realms
of
England
,
and
also
of
Scotland
,
discoursed
at
large
,
The
brevity
&
barrenness
of
John
Fox
in
preforming
his
promise
.
&c.
yet
this
large
Discourse
for
more
than
a
thousand
years
is
concluded
by
him
in
less
than
seventy
Leaves
of
Paper
,
whereof
almost
fifty
are
of
impertinent
matter
,
to
wit
,
of
certain
Differences
which
he
would
pick
out
between
the
old
Roman
Church
and
that
which
is
now
;
and
in
the
relation
of
the
first
Ten
Persecutions
under
Heathen
Emperours
,
which
before
we
have
declared
how
little
they
appertain
to
his
Argument
or
Subject
taken
in
hand
,
which
was
to
set
down
the
race
and
course
of
the
whole
Church
.
And
this
being
so
,
you
may
consider
what
store
of
Ecclesiastical
matters
he
findeth
to
his
purpose
in
these
first
thousand
years
,
seeing
he
scarce
spendeth
thirty
whole
Leaves
therein
,
whereof
also
the
far
greater
part
(
I
mean
of
that
he
writeth
in
these
few
Leaves
)
is
meer
temporal
or
impertinent
,
as
in
part
you
have
heard
.
And
how
then
doth
he
tell
us
of
Ecclesiastical
matters
discoursed
at
large
,
&c.
and
of
the
whole
race
and
course
of
the
Church
set
forth
largely
by
him
,
&c.
Do
you
see
how
these
men
do
face
,
and
lye
to
deceive
their
Readers
?
2.
But
let
us
not
complain
(
I
pray
you
)
of
brevity
or
barrenness
in
John
Fox
,
nor
lack
of
Volume
,
seeing
he
hath
set
forth
the
greatest
,
perhaps
,
that
ever
was
in
our
English
Tongue
:
And
if
he
have
been
over-short
for
the
thousand
years
past
,
unto
the
time
of
William
the
Conqueror
,
he
will
as
much
exceed
in
length
now
for
the
other
five
hundred
years
that
are
to
ensue
from
the
Conqueror
to
Queen
Elizabeth
,
upon
which
time
he
bestoweth
above
900
Leaves
.
And
the
reason
of
this
so
notable
difference
or
inequality
is
that
which
we
have
touched
before
,
to
wit
,
Why
Fox
writeth
so
little
of
the
former
Ages
,
&
so
largely
of
the
sequent
.
that
he
finding
the
whole
course
of
these
former
Times
and
Ages
of
the
Christian
Church
to
be
against
him
,
nor
daring
openly
to
reject
that
Church
,
nor
manifestly
to
joyn
with
her
Enemies
adjudg'd
by
her
for
Heretics
;
he
chose
to
speak
as
little
of
those
Times
and
Affairs
as
he
could
.
But
now
he
hath
taken
another
resolution
much
more
desperate
in
hand
;
which
is
,
to
deny
Our
Church
to
be
any
longer
a
Church
,
and
to
set
up
another
of
His
in
her
place
,
by
which
means
he
will
come
to
have
matter
enough
;
for
that
this
being
supposed
,
and
he
presuming
that
all
the
Acts
and
Monuments
of
this
Church
(
I
mean
the
General
Roman
Church
)
receiv'd
hitherto
throughout
the
World
for
Christ's
Church
,
are
wicked
and
rebellious
unto
God
,
and
Acts
of
the
Devil's
Synagogue
,
from
the
time
that
John
Fox
assigneth
of
her
Fall
and
Apostacy
;
and
that
on
the
contrary
side
,
all
the
Writings
,
Actions
,
and
Gests
of
all
sorts
of
Heretics
against
this
Church
from
that
time
,
How
Fox
cometh
to
increase
his
latter
Books
.
are
the
Acts
and
Monuments
of
the
true
Church
of
Christ
:
Supposing
all
this
,
I
say
,
(
as
Fox
doth
)
there
cannot
want
matter
,
either
on
the
one
side
or
the
other
,
to
fill
up
Volumes
:
And
the
lower
he
passeth
downward
,
the
more
matter
he
findeth
,
for
that
Sects
and
Sectaries
increasing
daily
,
(
whom
he
registreth
for
Saints
and
Pillars
of
his
Church
)
the
Volume
of
his
Book
must
needs
grow
greatly
.
And
so
is
it
seen
by
this
fourth
Book
,
wherein
from
the
Conquest
to
the
latter-end
of
King
Edward
III's
Reign
,
when
Wickliff
began
,
(
containing
300
years
,
to
wit
,
from
Anno
Domini
1066
,
to
1370
,
)
there
are
spent
above
100
Leaves
of
Paper
;
which
is
much
more
than
was
in
the
former
1066
years
.
But
in
the
fifth
Book
from
John
Wickliff's
time
to
King
Henry
VIII
.
(
which
are
but
140
years
)
are
contained
upon
the
point
of
200
Leaves
;
and
then
again
from
the
beginning
of
King
Henry's
Reign
to
the
entrance
of
Q.
Elizabeth
,
(
being
but
fifty
years
)
he
spendeth
above
600
Leaves
.
And
by
this
you
may
judge
both
of
the
Subject
and
Substance
of
John
Fox's
huge
Volume
,
tho'
we
are
to
look
into
the
same
somewhat
more
particularly
also
as
we
pass
it
over
in
this
and
the
ensuing
Chapters
.
3.
Well
then
,
this
being
his
device
and
resolution
for
the
present
,
to
have
no
longer
patience
with
our
Church
,
but
wholly
to
deny
the
same
,
his
greatest
difficulty
seemeth
to
be
about
the
Time
and
Causes
;
to
wit
,
where
,
or
when
,
or
how
,
or
upon
what
occasion
,
she
perished
or
vanished
away
;
for
seeing
she
hath
continued
by
his
Confession
also
for
so
many
Years
and
Ages
,
and
come
down
unto
our
days
,
under
the
self-same
Succession
of
Bishops
,
Pastors
and
Teachers
as
before
,
and
consequently
also
with
the
self-same
Doctrin
and
Religion
,
and
with
the
same
external
Power
and
Majesty
which
it
was
wont
:
it
seemeth
a
very
hard
thing
upon
the
sudden
either
to
annihilate
so
Great
and
Mighty
a
Kingdom
,
An
impossible
device
to
annihilate
this
universal
visible
Church
.
or
(
which
is
much
more
difficult
)
to
make
so
strange
a
Metamorphosis
and
Mutation
in
her
,
as
that
she
having
been
hitherto
the
Church
of
Christ
,
his
Spouse
,
his
Kingdom
,
his
dearest
Beloved
,
and
beautified
with
his
Graces
,
directed
by
his
Spirit
,
enriched
with
his
most
precious
Gifts
and
Endowments
,
and
so
acknowledged
also
by
Fox
'
himself
in
former
Ages
;
that
now
she
should
become
Christ's
Enemy
and
Adversary
upon
the
sudden
,
and
the
Kingdom
of
Satan
,
his
Eternal
Foe
,
and
yet
to
retain
still
the
Name
,
Place
,
Estimation
,
and
external
Dignity
which
she
had
before
,
professing
with
no
less
shew
of
duty
her
Obedience
and
Love
to
Christ
,
than
in
former
times
she
was
wont
.
A
strange
&
incredible
mutation
.
This
Change
and
Metamorphosis
(
I
say
)
is
most
wonderful
,
and
incredible
to
all
those
that
believe
Christ
to
be
God
,
and
to
have
been
able
to
perform
his
promise
,
that
Hell-gates
should
never
prevail
against
this
Church
.
Wherefore
we
are
to
examin
somewhat
more
diligently
in
this
Chapter
,
how
this
matter
could
fall
out
,
and
when
,
and
by
what
occasion
come
to
pass
;
for
that
so
great
and
rare
a
Mutation
as
this
is
never
fell
out
yet
in
the
World
before
.
Tho'
Temporal
States
and
Kingdoms
have
had
their
changes
;
nay
,
all
temporal
mutations
of
Empires
,
Kingdoms
,
States
and
Monarchies
,
have
been
made
principally
to
shew
the
contrary
stability
and
immutable
continuation
of
Christ's
Church
once
planted
in
the
World
,
as
in
part
we
have
declared
[
](A56472-e100300-b)*
*
Sup.
cap.
before
,
shewing
how
that
in
all
times
and
seasons
,
in
all
variety
and
variations
of
States
,
People
,
Countries
,
and
Dominions
,
(
as
well
in
England
as
elsewhere
)
the
Christian
Catholic
Religion
remained
one
and
the
same
among
them
all
.
To
which
effect
also
is
that
notable
Prophesie
of
Daniel
,
Dan.
2.44
.
when
(
foretelling
first
the
breaking
and
overthrow
of
all
four
Monarchies
by
him
mentioned
)
he
addeth
,
as
a
notorious
opposition
to
the
same
,
the
stability
and
immortality
of
Christ's
Church
and
Kingdom
once
set
on
foot
in
these
words
:
The
Prophesie
of
Daniel
about
the
stability
of
Christ's
Church
.
In
the
days
of
these
Kingdoms
God
of
Heaven
shall
raise
up
a
Kingdom
that
shall
never
be
dissipated
,
neither
shall
this
Kingdom
be
given
to
another
people
:
This
Kingdom
shall
consume
and
wear
out
all
the
other
Kingdoms
,
but
it self
shall
stand
for
ever
.
4.
Thus
saith
Daniel
;
and
the
most
of
these
Points
we
have
seen
verified
and
fulfilled
already
;
for
God
of
Heaven
hath
raised
this
Kingdom
and
visible
Church
of
Christ
,
which
then
seemed
a
strange
matter
;
he
hath
increased
and
continued
the
same
for
a
thousand
years
and
more
,
as
Fox
will
confess
,
(
which
is
a
longer
time
than
any
Temporal
Monarchy
lightly
hath
continued
without
change
;
)
he
hath
overthrown
in
this
time
and
consumed
the
other
Kingdoms
and
Monarchies
mentioned
by
him
,
Now
remain
the
other
two
Clauses
to
be
fulfilled
in
like
manner
,
to
wit
,
That
it
shall
stand
for
ever
,
(
or
,
as
Christ
expoundeth
it
,
usque
and
consummationem
saeculi
,
to
to
the
Worlds
end
;
)
and
then
,
quod
alteri
populo
non
tradetur
;
that
this
Kingdom
shall
not
be
delivered
over
to
another
People
from
that
which
possessed
it
from
the
beginning
.
The
quite
contrary
whereof
teacheth
here
John
Fox
,
affirming
this
Church
(
that
hath
been
accounted
the
true
Church
and
Kingdom
of
Christ
for
a
thousand
years
past
)
is
now
no
more
his
Church
or
Kingdom
;
nor
these
Popes
,
Bishops
and
Pastors
(
that
are
found
in
her
to
have
come
down
by
continual
Succession
)
are
now
no
more
the
true
and
lawful
Guides
or
Governors
thereof
;
but
that
it
appertaineth
to
others
:
and
consequently
this
Kingdom
of
Christ
is
taken
from
them
,
and
delivered
to
another
People
,
to
wit
,
to
the
Berengarians
,
to
the
Waldenses
,
to
the
Albanenses
,
to
the
Wickliffians
,
Lutherans
,
Zuinglians
,
and
other
like
people
of
latter
Ages
.
5.
This
is
John
Fox
his
mad
Assertion
,
wherein
you
see
he
should
prove
two
Points
:
First
,
That
our
Church
,
is
lost
and
fallen
,
and
our
Men
rightly
dispossessed
of
the
Interest
thereof
:
And
then
,
That
his
Men
(
to
wit
,
these
new
Sectaries
)
have
entred
into
a
just
possession
of
that
Name
and
Title
of
the
true
Church
:
Both
which
Points
we
deny
.
You
shall
see
how
he
beginneth
to
prove
the
first
;
that
is
to
say
,
the
Fall
and
Overthrow
of
the
Universal
visible
Church
,
sirnamed
the
Roman
.
And
thus
hitherto
(
saith
he
)
stood
the
condition
of
the
Church
of
Christ
,
In
his
Protestation
to
the
Church
of
England
.
(
meaning
the
next
Ages
before
the
Conquest
)
albeit
not
without
some
repugnance
and
difficulty
,
yet
in
some
mean
state
of
the
Truth
and
Verity
,
till
the
time
of
Pope
Hildebrand
,
called
Gregory
VII
.
which
was
near
about
the
year
1080.
and
of
Pope
Innocentius
III.
in
the
year
1215.
by
whom
all
was
turned
upside
down
,
all
Order
broken
,
true
Doctrin
defaced
,
Christian
Faith
extinguished
,
&c.
6.
Here
you
see
John
Fox
to
assign
two
Times
and
two
Popes
,
when
and
by
whom
not
only
the
true
Church
was
overthrown
,
but
Christian
Faith
also
utterly
extinguished
,
(
to
wit
,
Gregory
VII
.
and
Innocentius
III.
two
of
the
most
Renowned
men
both
for
Vertue
and
Learning
that
have
possessed
that
See
since
the
time
of
our
Conquest
,
or
in
many
Ages
before
,
if
we
will
believe
all
the
ancient
Authors
that
have
written
of
them
,
)
wherein
I
dare
joyn
Issue
with
Fox
,
or
any
of
his
Cubs
whatsoever
that
will
defend
him
in
this
notorious
slander
against
these
two
worthy
Men
:
For
as
for
Innocentius
III.
he
is
affirmed
to
have
been
one
of
the
most
excellent
Popes
for
good
Life
and
rare
Learning
that
for
these
thousand
years
held
that
See.
Of
whom
Blondus
,
P.
Innocent
,
3.
Blond
.
decad.
2.
l.
7.
p.
297.
amongst
other
Authors
,
writeth
thus
:
Suavissimus
erat
in
Galliis
famae
odor
,
gravitatis
,
sanctitatis
,
ac
vevum
gestarum
ejus
Pontificis
,
&c.
The
fame
and
scent
of
this
Pope's
Gravity
,
Holiness
of
Life
,
and
Greatness
of
his
Action
,
was
most
sweet
throughout
all
France
,
&c.
And
for
his
Learning
,
the
same
Author
saith
,
Libros
Doctrina
plenos
scripsit
;
Geneb
.
in
chron.
an.
1198.
Cicarell
.
in
vit.
Innocent
.
3.
Platin.
ibid.
He
wrote
most
Learned
Books
.
In
which
kind
divers
Authors
do
report
that
he
wrote
more
than
most
of
the
other
Popes
of
Rome
before
his
time
put
together
.
7.
And
as
for
Gregory
VII
.
albeit
he
had
many
Enemies
stirred
up
against
him
by
the
Emperour
Henry
IV.
and
others
,
whom
he
sought
to
punish
and
reform
for
their
Misbehavior
;
yet
,
if
we
will
believe
the
chief
Authors
of
that
Age
,
and
those
that
lived
either
with
him
,
or
next
unto
him
,
(
as
Anselmus
Archbishop
of
Canterbury
,
Anselm
.
Ep.
ad
Abb.
Hryfarg
.
Mar.
Scotus
.
Lamb.
Scaph
.
Vinc.
Gallus
.
Sigebert
.
Avent.
&
omnes
in
chron.
an
1075
,
1076
,
&c.
Marianus
Scotus
,
Otho
Frisingensis
,
Aeneas
Sylvius
,
Lambertus
Schafaaburgensis
,
Vincentius
Gallus
,
Abbas
Vrspergensis
,
Aventinus
,
Sigibertus
,
Tritemius
,
and
many
others
)
he
was
not
only
very
Learned
,
Wise
,
and
a
Man
of
great
Courage
in
resisting
the
foresaid
most
dissolute
Emperour
,
that
lived
scandalously
,
and
oppressed
the
Church
,
but
also
he
was
reputed
of
a
most
holy
Life
,
insomuch
as
God
wrought
divers
Miracles
by
him
.
8.
The
very
form
of
his
Election
,
recorded
by
Platina
,
Sabellicus
,
and
others
,
About
Pope
Hildebrand
,
alias
Gregory
VII
.
doth
shew
what
he
was
,
when
they
say
,
Elegimus
hodie
,
21
Maii
Anno
Domini
1072
,
in
verum
Christi
Vicarium
,
Hildebrandum
Archidiaconum
,
virum
multae
Doctrinae
,
magnae
Pietatis
,
Prudentiae
,
Justitiae
,
Constantiae
,
Religionis
,
&c.
"
We
have
chosen
this
day
,
the
21st
of
May
1072
,
for
true
Vicar
of
Christ
,
a
Man
of
much
Learning
,
great
Piety
,
Prudence
,
Justice
,
Constancy
,
and
Religion
,
&c.
This
was
the
testimony
of
the
whole
Clergy
of
Rome
,
that
knew
him
better
than
John
Fox
and
his
Fellows
.
Against
whom
Lambertus
Schafnaburgensis
,
talking
of
his
whole
Life
afterwards
,
saith
,
Signa
&
Prodigia
,
quae
per
Grationes
Gregorii
Papae
frequentius
fiebant
,
&
zelus
ejus
fervent
issimus
pro
Deo
&
Ecclesiasticis
legibus
satis
eum
contra
venenatas
detractorum
linguas
communiebant
;
The
Signs
and
Miracles
which
oftentimes
were
done
by
the
Prayers
of
Pope
Gregory
VII
.
and
his
most
fervent
Zeal
for
the
Honor
of
God
and
defence
of
Ecclesiastical
Laws
,
did
sufficiently
defend
him
against
the
venemous
Tongues
of
Detractors
.
9.
Vincentius
also
Gallus
in
his
History
relateth
out
of
a
more
ancient
Historiographer
than
himself
,
named
Gulielmus
Historicus
,
Hildebrandum
dono
prophetiae
praeditum
fuisse
;
That
Hildebrand
the
Pope
was
endued
with
the
gift
of
Prophesie
;
which
he
sheweth
by
divers
particular
Examples
of
Events
foretold
by
him
.
And
this
of
Gregory
VII
.
The
Vices
of
the
Emperour
Henry
IV.
10.
But
what
do
the
same
Authors
,
yea
Germans
themselves
,
write
of
their
Emperour
,
his
Enemy
,
Henry
IV.
?
Surely
it
is
shameful
to
report
his
Adulteries
,
Symoniacal
selling
of
Benefices
,
Robberies
,
and
spoiling
of
poor
particular
men
,
thrusting
in
wicked
men
into
places
of
Prelates
,
and
the
like
:
Principes
Regni
rogat
(
saith
Lambertus
)
ut
patiantur
ipsum
Vxorem
repudiare
,
An.
Dom.
1069.
&c.
He
did
request
the
Princes
of
the
Empire
that
they
would
suffer
him
to
put
away
his
Wife
,
telling
them
what
the
Pope
by
his
Legat
had
opposed
to
the
contrary
.
Which
being
heard
by
them
,
they
were
of
the
Pope's
Opinion
:
Principes
aiebant
aequè
censere
Rom.
Pontificem
;
ita
fractus
magis
,
quàm
inflexus
Rex
ab
incepto
abstinuit
;
The
Princes
affirmed
,
That
the
Bishop
of
Rome
had
reason
to
determin
as
he
did
,
and
so
the
King
(
rather
forced
,
than
changed
in
mind
)
abstained
from
his
purposed
Divorce
.
11.
Lo
here
the
first
beginning
of
falling
out
betwixt
the
Emperour
and
the
Pope
;
which
was
increased
,
for
that
two
years
after
(
as
the
same
Author
saith
)
the
Pope
deprived
one
Charles
for
Symony
and
Theft
,
to
whom
the
Emperor
had
sold
for
Money
the
Bishopric
of
Constance
.
And
this
he
did
by
a
Council
of
Prelates
and
Princes
held
in
Germany
it self
,
the
Emperour
being
present
:
Lamb.
Schaf
.
An.
Dom.
1071.
Cùm
etiam
(
saith
he
)
Rex
in
Judicio
assideret
,
causamque
Caroli
,
quoad
posset
,
tueretur
;
Bishop
Charles
was
deposed
,
notwithstanding
that
the
King
was
present
in
that
Judgment
,
and
defended
him
and
his
Cause
as
much
as
he
could
.
And
this
was
an
increase
of
the
falling
out
between
them
:
But
the
constancy
(
saith
the
same
Author
)
and
invincible
mind
of
Hildebrand
against
Covetousness
,
Lamb.
ibid.
did
exclude
all
Arguments
of
Human
Deceits
and
Subtilties
.
Vrsp
.
an
.
Dom.
1068.
12.
Vrspergensis
in
like
manner
,
who
lived
in
the
same
time
,
reckoneth
up
many
particulars
of
the
Emperour
's
wicked
behaviour
in
these
words
:
Coepit
Principes
despicere
,
Nobiles
opprimere
;
"
He
began
to
despise
the
Princes
,
oppress
the
Nobles
and
Nobility
,
and
give
himself
to
Incontinency
.
Lib.
4.
Annalium
Boiorum
.
Which
Aventinus
(
an
Author
not
misliked
by
the
Protestants
)
uttereth
more
particularly
in
these
words
:
Henricum
stupris
,
amoribus
,
impudicitiae
,
&
adulterii
flagrasse
infamia
,
nec
amici
quidem
negant
;
The
very
friends
of
Henry
the
Emperour
do
not
deny
but
that
he
was
infamous
for
his
wicked
life
in
Lechery
,
Fornication
,
and
Adultery
.
13.
And
finally
,
not
to
name
any
more
,
Marianus
Scotus
(
that
lived
in
those
days
)
writeth
thus
of
the
whole
Controversie
between
them
:
Mar.
Scot.
in
chron.
an
1075.
Gregory
VII
.
(
saith
he
)
being
stirred
up
by
the
just
clamors
of
Catholic
Men
,
and
hearing
the
immanity
of
Henry
the
Emperour's
wickedness
,
cry'd
out
against
by
them
,
did
excommunicate
him
for
the
same
,
but
especially
for
the
sin
of
Simony
,
in
buying
and
selling
Bishoprics
;
which
fact
of
the
Pope
did
like
very
well
all
good
Catholic
men
,
but
displeased
such
as
would
buy
and
sell
Benefices
,
and
were
favourers
of
the
said
Emperour
.
14.
And
thus
much
be
spoken
of
the
Learning
,
Lives
and
Vertue
of
these
two
particular
Popes
,
Gregory
VII
.
and
Innocentius
III.
whom
John
Fox
would
needs
have
us
believe
that
they
had
overturned
God's
Church
,
and
extinguished
Christian
Religion
utterly
in
the
World.
But
especially
he
rageth
every
where
,
and
with
greatest
acerbity
,
against
Gregory
VII
.
dilating
himself
in
many
large
Discourses
of
that
Argument
,
and
telling
so
many
and
apparent
Lyes
of
Him
,
and
his
Acts
and
Ends
,
as
were
a
matter
incredible
to
him
that
hath
not
examined
them
.
Neither
may
I
stand
to
recount
them
all
,
or
the
greater
part
(
for
it
would
require
a
Volume
)
but
by
one
or
two
you
shall
be
able
to
judge
of
the
rest
.
I
read
and
find
(
saith
Fox
)
that
in
a
Council
held
at
Rome
by
Pope
Hildebrand
and
other
Bishops
,
they
did
enact
three
things
:
First
,
Fox
p.
158.
c.
2
That
no
Priest
hereafter
should
marry
Wives
:
Secondly
,
That
all
such
as
were
married
should
be
divorced
.
Thirdly
,
That
none
hereafter
should
be
admitted
to
the
Order
of
Priesthood
,
but
should
swear
perpetual
Chastity
.
15.
Truly
it
is
a
strange
thing
to
see
and
consider
the
wilful
obstinacy
and
precipitation
of
Heretics
.
Fox
hath
gathered
out
three
Points
decreed
in
this
Council
;
which
Council
yet
he
citeth
not
,
nor
any
Author
for
it
,
and
so
with
more
safety
he
playeth
the
Davus
.
He
leaveth
out
a
fourth
Point
,
which
was
the
principal
or
rather
only
Point
touching
Priests
Marriage
handled
in
that
Council
;
to
wit
,
That
what
Priest
soever
should
be
known
to
keep
a
Concubine
under
pretence
of
his
Wife
,
or
should
be
known
to
have
bought
his
Benefice
by
Simony
,
and
would
not
repent
or
amend
,
they
were
forbidden
to
enter
the
Church
and
say
Mass
,
and
other
men
were
forbidden
to
hear
their
Mass
.
With
which
Decree
many
licentious
Priests
,
that
would
not
be
restrained
from
their
loose
Life
,
being
offended
;
and
many
more
Lay-men
,
A
great
contradiction
against
Pope
Hildebrand
for
his
Christian
Zeal
.
that
depended
on
the
said
Emperour
,
taking
their
part
,
cried
out
against
this
good
Pope
,
for
that
he
went
about
to
reform
these
two
scandalous
Abuses
,
Simony
and
Fornication
,
in
the
worser
sort
of
Priests
.
And
two
notable
Calumniations
amongst
others
they
raised
against
him
:
The
first
,
The
first
Calumniation
.
That
he
did
not
hold
the
Mass
to
be
good
or
available
which
was
said
by
a
Simoniacal
or
Adulterous
Priest
;
which
he
never
said
nor
meant
,
but
only
that
for
a
punishment
,
and
in
detestation
of
those
sins
,
he
would
have
men
to
forbear
the
hearing
of
such
Priests
Masses
,
seeing
there
wanted
not
other
good
Priests
to
supply
their
places
and
Functions
:
Neither
was
he
the
first
Pope
that
made
the
like
Decree
for
punishing
of
Concubinary
Priests
,
Distinct.
32.
c.
Praeter
§
verum
&c.
nullus
.
by
forbidding
other
men
to
hear
their
Masses
;
for
that
both
Pope
Alexander
II.
and
Nicholas
II.
his
Predecessors
made
the
same
Decree
,
as
appeareth
in
their
Canons
yet
extant
.
The
second
Calumniation
Fox
ubi
supra
Cent.
11.
c.
7.
16.
The
other
Calumniation
against
this
Pope
was
this
,
which
Fox
and
the
Magdeburgians
do
here
set
down
,
That
he
was
the
first
that
began
to
forbid
Marriage
of
Priests
in
the
West-Church
,
for
so
are
the
words
of
the
Magdeburgians
:
And
hereupon
hath
John
Fox
framed
out
of
the
Council
the
three
Points
before
mentioned
,
as
handled
and
decreed
then
,
(
which
is
false
)
and
passeth
over
the
fourth
with
silence
,
wherein
the
only
Controversie
consisteth
.
And
this
appeareth
in
the
Lines
immediately
following
in
Fox
,
where
he
putteth
down
the
Copy
in
English
of
Pope
Gregory's
Bull
about
this
matter
,
wherein
he
saith
thus
:
Fox
p.
158.
col.
2.
n.
80.
If
there
be
any
Priests
,
Deacons
,
or
Subdeacons
,
that
will
still
remain
in
the
sin
of
Fornication
,
we
forbid
them
the
Churches
entrance
till
they
amend
and
repent
;
but
if
they
persevere
in
their
sin
,
we
charge
that
none
presume
to
hear
their
Service
.
Many
Falsities
&
Impostures
of
Fox
.
17.
By
which
words
we
see
that
Pope
Gregory
did
not
treat
here
as
Fox
saith
,
That
no
Priest
hereafter
should
marry
Wives
,
(
as
tho'
it
had
been
in
use
or
lawful
before
)
or
that
such
as
were
married
should
be
divorced
by
this
new
Decree
:
And
much
less
was
it
decreed
now
,
as
Fox
deviseth
,
That
none
hereafter
should
be
admitted
to
the
Order
of
Priesthood
,
but
should
swear
perpetual
Chastity
.
All
these
Points
(
I
say
)
are
either
feigned
or
fraudulently
set
down
by
our
Fox
,
as
tho'
these
things
had
been
in
lawful
use
before
,
and
that
now
by
Pope
Gregory
began
this
prohibition
.
But
you
have
heard
by
Pope
Gregory's
own
words
,
that
he
presumeth
that
all
Priests
that
after
Priesthood
have
Carnal
Conversation
with
Women
,
do
live
in
Fornication
,
according
to
the
Doctrin
,
Custom
and
Practice
of
the
ancient
Catholic
Church
of
Christ
.
And
therefore
where
Fox
useth
the
words
Marriage
and
Lawful
Wives
,
Pope
Gregory
calleth
it
Fornication
and
Concubinary
Life
.
And
so
it
is
in
the
Canon
,
Distinct.
32.
c.
Praeter
§
verum
apud
Anton.
tit.
16.
Tritem
.
in
chron.
an.
1075.
Officium
Simoniacorum
,
&
in
Fornicatione
jacentium
,
scienter
nullo
modo
recipiatis
;
Do
you
not
wittingly
admit
the
Office
or
Service
of
such
Priests
as
live
in
Simony
or
Fornication
.
And
Tritemius
relateth
the
matter
thus
:
Laicis
interdixit
,
ne
Missas
Sacerdotum
Concubinas
habentium
audire
praesumant
;
Pope
Gregory
forbad
Lay-men
to
hear
the
Mass
of
such
Priests
as
were
known
to
have
Concubines
.
The
true
state
of
the
Controversie
.
18.
This
then
was
the
Controversie
,
Whether
Priests
that
lived
with
Women
(
contrary
to
the
ancient
Canons
of
the
Catholic
Church
)
were
rightly
punished
by
Pope
Gregory
,
Pope
Alexander
,
Pope
Nicholas
,
and
some
other
Popes
,
by
debarring
them
to
say
Mass
publicly
,
or
other
men
to
hear
their
Masses
?
The
Controversie
was
not
,
Whether
it
was
lawful
for
them
to
marry
or
no
;
or
whether
they
should
promise
Chastity
at
their
entrance
into
Priesthood
?
For
this
Pope
Gregory
took
as
a
thing
determined
from
all
Antiquity
before
him
,
especially
in
the
Latin
Church
.
And
so
testifieth
Marianus
Scotus
,
that
lived
in
his
time
:
Marian.
Scot.
in
chron.
an.
1096.
&
tom
.
4.
Conc.
p.
79.
Iste
Papa
(
saith
he
)
Sinodo
facta
,
ex
decreto
S.
Petri
Apostoli
,
&
S.
Clementis
,
aliorumque
Sanctorum
Patrum
vetuit
&
interdixit
Clericis
(
maximè
Divino
Ministerio
consecratis
)
Vxores
habere
,
vel
cum
Mulieribus
habitare
,
nisi
quas
Nicena
Synodus
,
vel
alii
Canones
exceperunt
;
This
Pope
(
Gregory
VII
.
)
having
made
a
Synod
,
did
according
to
the
Decree
of
St.
Peter
the
Apostle
,
The
Council
of
Nice
forbidding
wives
to
Priests
and
Bishops
.
and
St.
Clement
his
Successor
,
and
of
other
holy
Fathers
,
forbid
unto
Clergy-men
(
especially
to
such
as
were
consecrated
unto
God's
Service
)
to
have
Wives
,
or
to
dwell
with
Women
,
excepting
such
only
as
the
first
Council
of
Nice
and
other
Ecclesiastical
Canons
did
except
or
permit
.
19.
This
testifieth
Marianus
of
the
Pope's
intention
,
and
that
he
made
his
Decree
according
to
the
Decrees
,
Canons
,
meaning
and
practice
of
all
holy
Fathers
his
Predecessors
,
from
St.
Peter
downward
,
in
the
Latin
Church
.
And
if
we
go
to
the
Council
of
Nice
for
the
exception
here
mentioned
,
what
Women
were
allowed
to
dwell
in
house
with
Priests
in
those
days
,
we
shall
find
all
Women
to
be
forbidden
to
live
with
Bishops
,
Priests
or
Deacons
,
Conc.
Nic.
Can.
3.
praeter
Matrem
,
Sororem
,
vel
Amitam
;
the
Mother
,
Sister
,
or
the
Aunt
:
But
no
mention
at
all
of
the
Wife
,
which
should
have
been
the
first
that
should
have
been
excepted
by
the
Council
,
if
any
such
thing
had
been
lawful
or
permitted
in
those
days
.
For
albeit
in
the
Greek
Church
,
where
this
Council
was
held
,
some
were
made
Priests
that
were
married
before
;
yet
were
they
never
permitted
to
marry
after
they
were
Priests
,
nor
are
they
at
this
day
.
And
if
we
consider
the
whole
stream
of
Greek
Fathers
in
this
behalf
,
The
whole
stream
of
ancient
Greek
Fathers
against
the
marriage
of
Priests
.
Origen
hom.
23.
in
lib.
Num.
we
shall
see
them
no
less
by
their
Writings
than
by
their
Doings
and
Examples
,
joyn
with
the
Latin
Church
in
this
Point
about
the
Continency
of
Priests
and
Bishops
even
from
the
beginning
.
Illius
solius
est
offerre
Sacrificium
(
saith
Origen
above
1400
years
ago
)
qui
perpetuae
se
devoverit
Castitati
;
To
him
only
belongeth
to
offer
Sacrifice
,
who
hath
vowed
himself
to
perpetual
Chastity
.
20.
Behold
Sacrifice
and
vowing
of
Chastity
in
Priests
of
the
Greek
Church
,
above
700
years
before
the
time
that
Fox
saith
it
was
decreed
first
of
all
by
Pope
Gregory
VII
that
they
should
not
marry
.
And
Eusebius
,
in
the
next
Age
after
,
being
one
of
them
that
were
of
the
Council
of
Nice
,
saith
,
Eos
,
Euseb.
l.
1.
Demonstrat
.
Evang.
c.
9.
qui
sacrati
sunt
,
&
in
Dei
ministerio
cultúque
occupati
,
continere
deinceps
seipsos
à
commercio
Vxoris
decet
;
It
becometh
them
that
are
consecrated
and
occupied
in
the
Service
of
God
,
to
contain
themselves
for
the
time
to
come
from
all
dealing
with
Wives
.
There
follow
in
the
same
Age
with
Eusebius
divers
other
Fathers
;
as
,
St.
Cyrill
,
St.
Gregory
Nyssen
,
St.
Chrysostom
,
St.
Epiphany
;
all
which
writing
of
this
matter
,
are
of
the
same
Opinion
.
Cyr.
Cat.
12.
Qui
apud
Jesum
bene
fungitur
Sacerdotio
,
abstinet
à
Muliere
,
saith
St.
Cyril
;
He
that
performeth
the
Office
of
a
Priest
well
in
the
sight
of
Jesus
,
(
that
is
to
say
,
is
a
good
Christian
Priest
)
doth
abstain
from
all
Women
.
To
like
sense
do
write
St.
Gregory
Nyssen
,
lib.
de
Virginit
.
cap.
ult.
and
St.
Chrysostom
,
hom.
2.
de
patien
.
Job
.
And
as
for
St.
Epiphanius
,
we
have
alleged
him
[
](A56472-e103060-b)*
*
Sup.
c.
3.
Cent.
4.
p.
303.
Epiph.
tom.
1.
l.
2.
Item
haeres.
59.
before
,
as
reprehended
by
the
Magdeburgians
,
for
affirming
this
Rule
of
Priests
Continency
from
Marriage
to
have
been
observed
in
his
time
throughout
the
whole
Church
,
with
great
sincerity
wheresoever
good
Clergy-men
were
.
21.
It
were
in
vain
to
allege
the
Latin
Fathers
,
for
that
our
Enemies
confess
them
to
be
all
of
the
contrary
judgment
to
them
.
But
when
no
other
Argument
were
,
the
very
Example
of
so
great
a
multitude
of
famous
,
learned
,
and
holy
Bishops
,
Doctors
,
Teachers
and
Preachers
of
those
first
Ages
after
Christ
,
that
lived
Continent
,
and
were
not
married
,
(
as
St.
Ignatius
,
St.
Polycarp
,
Clemens
Alexandrinus
,
St.
Athanasius
,
St.
Basil
,
St.
Gregory
Nazianzen
,
St.
Chrysostom
,
St.
Epiphanius
,
St.
Cyril
,
and
many
others
of
the
Greek
Church
;
as
also
St.
Cyprian
,
St.
Hillary
,
St.
Ambrose
,
St.
Hierom
,
St.
Augustin
,
and
above
Fifty
Popes
of
Rome
,
held
all
for
Saints
,
and
the
most
of
them
Martyrs
,
in
the
Latin
Church
:
)
These
Mens
Example
(
I
say
)
is
a
sufficient
Argument
to
shew
what
was
the
Spirit
of
Christ
in
those
days
,
to
him
that
hath
any
feeling
thereof
.
22.
But
to
say
no
more
of
this
,
but
to
return
to
make
an
end
of
our
speech
of
Pope
Gregory
VII
.
(
whom
our
Protestants
,
for
his
singular
Vertue
and
Constancy
in
God's
Cause
,
cannot
abide
,
)
Fox
concludeth
thus
of
his
death
:
Fox
p.
164.
Antoninus
writeth
,
That
Hildebrand
as
he
lay
a
dying
desired
one
of
his
Cardinals
to
go
to
the
Emperour
,
and
desire
of
him
forgiveness
,
absolving
both
Him
and
his
Partners
from
Excommunication
,
&c.
And
true
it
is
,
that
St.
Antoninus
Archbishop
of
Florence
relateth
some
such
thing
upon
other
mens
speeches
,
saying
,
Quod
misit
Cardinalem
ad
Imperatorem
&
ad
totam
Ecclesiam
,
ut
optaret
ei
Indulgentiam
;
That
he
sent
the
Cardinal
to
the
Emperour
and
to
all
the
Church
,
to
wish
him
Indulgence
.
And
what
marvel
(
if
it
had
been
so
)
that
a
man
lying
at
Deaths
door
would
gladly
be
at
peace
with
all
the
World
?
But
why
hath
not
Fox
set
down
the
other
words
of
Antoninus
presently
following
?
Anton.
part.
2.
tit.
16.
cap.
1.
§
1.
Quae
tamen
vera
esse
non
credo
,
multis
de
causis
;
Which
yet
for
many
causes
I
do
not
believe
to
be
true
.
Here
you
may
see
that
Fox
is
still
a
Fox
.
Naucl.
generat
.
37.
23.
Nauclerus
reporteth
,
That
his
last
words
lying
on
his
Death-bed
in
Salerno
,
were
those
of
the
Psalm
,
Dilexi
Justitiam
&
odivi
Iniquitatem
,
propterea
morior
in
exilio
,
&c.
I
have
loved
Justice
,
and
hated
Iniquity
;
and
for
this
do
I
die
in
banishment
,
being
driven
away
from
my
See
by
the
violence
of
the
Emperour
.
The
death
of
Gregory
VII
.
Thus
wrote
Nauclerus
of
him
,
tho'
a
German
,
adding
these
words
:
Vir
fuit
Gregorius
times
Deum
,
Justitiae
&
Aequitatis
amator
,
in
adversis
constans
;
Pope
Gregory
was
a
man
that
feared
God
,
a
great
lover
of
Justice
and
Equity
,
Plat.
in
vita
Greg.
7.
constant
in
Adversity
.
And
Platina
,
that
flattereth
not
Popes
as
our
Protestants
do
confess
,
writing
of
him
,
saith
,
Vir
certe
Deo
gratus
,
&c.
Truly
he
was
a
man
grateful
to
God
,
Prudent
,
Just
,
Clement
,
and
a
Patron
of
all
Poor
,
but
especially
of
Pupils
and
Widows
.
Cranzius
also
a
German
saith
:
Henricus
Gregorium
septimum
virum
sanctum
insectatus
est
;
Henry
the
Emperour
persecuted
Pope
Gregory
VII
.
being
a
holy
Man
.
24.
But
to
omit
this
,
and
to
speak
no
more
of
Popes
Lives
or
Learning
,
especially
of
these
two
(
Gregory
and
Innocentius
)
so
well
known
but
only
to
consider
their
Faith
and
Belief
,
(
for
That
principally
indeed
concerneth
our
purpose
,
seeing
that
albeit
they
should
be
Wicked
or
Unlearned
,
yet
might
they
be
true
Popes
:
A
ridiculous
device
of
Fox
how
2
Popes
overthrew
the
Church
.
)
I
would
ask
John
Fox
,
What
one
Article
of
Belief
any
one
of
these
two
Popes
,
living
more
than
an
hundred
years
the
one
after
the
other
,
did
they
differ
in
from
their
Predecessors
,
or
were
noted
by
their
Successors
for
the
same
?
And
if
no
such
Article
can
be
brought
forth
,
(
as
most
certainly
there
cannot
)
how
then
could
these
two
Popes
,
either
joyntly
or
severally
,
overthrow
so
great
a
Church
dispersed
over
all
the
World
(
as
was
at
that
time
the
Roman
)
and
much
more
extinguish
the
whole
Christian
Faith
,
as
John
Fox
affirmeth
?
25.
Is
not
this
plain
madness
,
to
affirm
that
any
one
or
two
Popes
could
overthrow
a
whole
Church
,
or
extinguish
Christian
Faith
;
especially
living
an
hundred
years
one
from
the
other
as
hath
been
said
?
For
if
the
first
had
done
it
,
then
what
needed
the
help
of
the
second
?
or
if
the
same
Church
persevered
in
Christian
Faith
for
an
hundred
years
together
after
the
first
,
then
did
not
he
overthrow
the
same
.
And
yet
doth
John
Fox
delight
himself
so
much
in
this
Fancy
,
that
in
divers
places
of
his
Book
he
foundeth
his
whole
Discourses
thereon
,
as
we
shall
see
in
the
Chapter
following
.
CHAP.
VIII
.
Here
followeth
a
dreaming
Imagination
of
John
Fox
,
contrary
to
it self
,
about
the
Fall
of
the
Roman
Church
,
and
Rising
of
Antichrist
;
with
the
rest
that
remaineth
of
our
Ecclesiastical
History
from
the
Conquest
to
Wickliff
.
JOhn
Fox
taking
upon
him
in
his
vein
of
fancy
to
distinguish
Times
,
and
to
determin
when
the
Church
of
Rome
fell
sick
and
died
,
when
Antichrist
was
born
,
and
other
like
vain
imaginations
,
proving
also
the
same
by
certain
Revelations
made
unto
himself
as
he
lay
on
his
Bed
upon
a
Sunday
in
the
morning
:
he
setteth
down
for
a
ground
this
distinction
of
Times
in
the
very
beginning
of
his
Acts
and
Monuments
in
these
words
:
First
(
saith
he
)
I
will
treat
of
the
suffering
time
of
the
Church
,
which
continued
from
the
Apostles
Age
about
300
years
.
Secondly
,
of
the
flourishing
time
of
the
Church
,
which
lasted
other
300
years
.
Thirdly
,
of
the
declining
time
of
the
Church
,
which
comprehendeth
also
other
300
years
,
until
the
loosing
out
of
Sathan
,
which
was
1000
years
after
the
ceasing
of
the
Persecution
.
Fourthly
followeth
the
time
of
Antichrist
,
or
the
loosing
of
Sathan
,
or
desolation
of
the
Church
,
&c.
2.
Lo
here
John
Fox
maketh
a
different
Account
from
the
former
,
as
tho'
the
time
of
Antichrist
,
and
loosing
of
Sathan
for
overthrowing
the
true
Church
,
had
begun
much
sooner
than
under
Pope
Gregory
and
Innocentius
,
to
wit
,
from
the
year
of
Christ
900
,
which
was
almost
200
years
before
Gregory
VII
.
was
born
.
And
yet
doth
he
also
contradict
himself
in
this
,
if
you
mark
him
;
for
that
he
saith
this
loosing
of
Sathan
was
about
the
thousandth
year
after
the
ceasing
of
Persecution
;
which
ceasing
being
counted
by
Fox
himself
from
the
time
of
Constantine
the
Great
,
(
when
he
saith
Sathan
was
bound
up
for
1000
years
)
the
ending
thereof
must
fall
,
not
upon
the
year
of
Christ
900
,
as
in
this
his
Account
,
but
rather
upon
the
year
of
Christ
1300
,
at
which
time
he
was
let
forth
again
,
(
if
we
believe
John
Fox
)
and
had
power
given
him
,
not
only
to
impugn
,
but
to
overthrow
the
Church
contrary
to
that
which
Christ
had
promised
,
Matth.
16.
That
Hell-gates
should
not
prevail
against
her
.
3.
But
let
us
see
a
third
place
,
where
John
Fox
handleth
this
Mystery
different
from
both
these
now
alleged
;
to
wit
,
in
the
beginning
of
his
fifth
Book
,
from
Wickliff
downward
,
where
he
maketh
another
Account
yet
of
binding
and
loosing
of
Sathan
,
and
overthrowing
the
true
Church
:
And
this
(
forsooth
)
out
of
the
20th
Chapter
of
the
Apocalypse
by
a
large
Text
;
Fox
divers
times
contradicting
himself
about
binding
and
loosing
of
Sathan
.
which
having
recited
,
he
saith
thus
:
By
these
words
of
the
Revelation
three
special
things
are
to
be
noted
:
First
,
the
being
abroad
of
Sathan
;
Secondly
,
his
binding
up
;
and
Thirdly
,
the
loosing
out
of
him
again
after
a
thousand
years
consummate
,
&c.
4.
Thus
he
hath
there
.
And
then
a
little
after
he
maketh
his
Account
thus
:
The
binding
up
of
Sathan
,
after
peace
given
to
the
Church
(
counting
from
the
30th
year
of
Christ
)
was
Anno
Domini
294
;
which
lasted
for
1000
years
,
until
Anno
1294
,
about
which
year
Pope
Boniface
VIII
.
was
made
Pope
,
and
made
the
sixth
Decretals
,
confirmed
the
Order
of
Friars
,
and
privileged
them
with
great
freedom
.
So
writeth
Fox
,
and
confirmeth
his
Sentence
by
certain
old
Verses
written
by
a
Monk
(
as
he
saith
)
which
affirm
that
Cùm
fuerint
anni
completi
mille
ducenti
Et
decies
seni
post
partum
Virginis
Almae
;
Tunc
Antichristus
nascetur
Daemone
plenus
.
That
is
,
When
a
thousand
two
hundred
and
threescore
years
after
the
Virgins
Child-birth
shall
be
finished
,
then
shall
Antichrist
be
born
,
replenished
with
the
spirit
of
Satan
.
Which
Fox
will
needs
have
to
be
meant
by
the
foresaid
Bonifacius
VIII
.
as
tho'
He
above
others
had
overthrown
the
Church
,
and
had
been
the
first
Antichrist
among
Popes
:
Which
if
it
were
true
,
then
can
it
not
fall
either
upon
Gregory
VII
.
or
Innocentius
III.
no
nor
upon
Boniface
himself
named
by
him
;
for
that
he
was
not
made
Pope
34
years
after
this
devised
Prophesie
did
appoint
Antichrist
to
be
born
,
to
wit
,
1260
;
seeing
he
was
made
Pope
(
as
Fox
also
confesseth
)
Anno
1294.
5.
But
the
best
pastime
is
to
hear
what
immediately
followeth
in
Fox
,
which
are
these
words
:
These
Verses
(
saith
he
)
were
written
(
as
appeareth
by
the
said
Author
)
Anno
Domini
1285.
Well
,
Sir
John
!
and
what
of
this
?
doth
not
this
overthrow
all
the
credit
of
your
Prophesie
,
seeing
it
sheweth
that
these
Verses
were
written
25
years
after
the
day
appointed
by
the
Prophesie
was
past
?
6.
So
we
see
,
that
this
man
having
toiled
so
much
to
draw
all
that
is
spoken
in
the
Apocalypse
,
or
Book
of
Revelation
,
concerning
Antichrist
,
and
the
binding
and
loosing
of
Sathan
,
to
fall
upon
the
Popes
and
Roman
Church
;
he
cannot
tell
where
to
lay
it
,
but
playeth
notoriously
the
Fool
,
and
is
contrary
to
himself
,
as
by
the
examination
of
the
three
places
alleged
may
appear
.
For
in
the
first
he
affirmeth
Christian
Faith
to
have
been
extinguished
either
by
Pope
Gregory
VII
.
(
in
the
year
of
Christ
1080
)
or
by
Innocentius
III.
in
the
year
1215
;
In
protest
.
p.
9.
and
here
he
will
have
it
to
have
been
under
Bonifacius
VIII
.
which
was
almost
another
hundred
years
after
Innocentius
.
7.
In
the
second
place
he
will
have
the
loosing
of
Sathan
,
and
consequently
also
the
Fall
of
the
Church
,
to
have
been
almost
200
years
before
Gregory
VII
.
(
that
is
to
say
,
Acts
&
Mon.
pag.
1.
in
the
year
of
Christ
900
)
and
all
the
rest
downward
,
to
have
been
under
Antichrist
,
which
he
calleth
the
time
of
Desolation
,
and
Reign
of
Sathan
over
the
Church
.
And
he
confirmeth
the
same
again
in
the
beginning
of
another
Treatise
following
;
where
repeating
the
division
of
his
whole
Work
,
he
saith
,
That
his
intention
is
,
first
to
declare
the
suffering
time
of
the
Church
,
Fox
p.
27.
c.
1.
for
300
years
;
secondly
,
the
flourishing
time
,
for
other
300
;
thirdly
,
the
declining
time
,
for
other
300
years
;
fourthly
,
the
time
of
Antichrist
reigning
and
raging
since
the
loosing
of
Sathan
for
other
400
years
;
fifthly
,
the
reforming
time
of
Christ's
Church
in
these
latter
300
since
John
Wickliff
begun
,
and
after
Luther
,
and
other
like
people
.
Thus
saith
Fox
;
wherein
he
agreeth
somewhat
(
as
you
see
)
with
his
last
former
Account
,
that
Sathan
was
let
loose
to
overthrow
the
Church
,
about
the
year
of
Christ
900
;
which
yet
is
quite
contrary
to
that
which
he
writeth
in
his
first
place
before
alledged
,
that
the
foresaid
Church
was
overthrown
by
Pope
Gregory
VII
.
and
Innocentius
III.
some
hundreds
of
years
after
that
time
.
But
much
more
contrary
it
is
to
that
which
he
writeth
lastly
out
of
the
Apocalypse
,
in
his
fourth
place
alleged
;
to
wit
,
That
Sathan
was
bound
up
for
a
thousand
years
;
which
number
of
years
after
the
first
Ten
Persecutions
,
he
saith
,
must
begin
from
the
year
of
Christ
294
;
which
he
endeavoreth
(
tho'
fondly
)
to
prove
out
of
the
13th
Chapter
of
the
Apocalypse
,
where
it
is
said
,
That
Power
was
given
by
the
Dragon
to
the
Beast
,
(
to
wit
,
to
Antichrist
)
to
speak
Blasphemy
,
Apoc.
13.5
.
and
to
do
what
listed
him
for
Forty
two
months
;
which
make
(
as
all
men
know
)
three
years
and
a
half
;
which
is
the
time
allotted
by
St.
John
(
according
to
all
ancient
Fathers
Interpretations
)
to
the
Reign
of
Antichrist
in
the
end
of
the
World.
And
it
is
so
expounded
in
other
places
of
this
Revelation
it self
,
to
wit
,
by
these
words
,
a
time
,
times
,
and
half
a
time
;
Apoc.
12.
Apoc.
11.11
.
and
in
another
place
by
1260
days
;
and
then
again
by
42
months
.
All
which
numbers
being
examined
,
do
make
up
just
the
foresaid
three
years
and
a
half
,
prophesied
and
expressed
in
like
manner
by
Daniel
the
Prophet
.
Dan.
11.
9.
And
in
this
there
is
no
doubt
or
question
among
Catholics
or
ancient
Writers
,
but
that
Antichrist
(
a
particular
person
designed
for
that
end
from
the
beginning
of
the
World
)
shall
appear
,
and
have
power
given
him
from
the
Devil
to
turmoil
and
afflict
the
Church
of
Christ
for
the
space
of
three
years
and
a
half
before
the
day
of
Judgment
.
Only
the
Heretics
of
our
time
,
to
divert
these
Prophesies
from
the
true
Antichrist
,
and
apply
them
to
certain
Bishops
of
Rome
,
do
beat
their
heads
how
to
devise
out
some
new
Expositions
of
these
numbers
never
heard
or
thought
of
before
:
And
namely
John
Fox
,
more
fondly
than
the
rest
,
will
have
the
number
of
42
Months
to
import
294
years
,
that
is
,
every
Month
to
signifie
seven
years
,
or
(
as
fantastically
he
calleth
it
)
a
Sabbath
of
Years
.
For
proof
whereof
,
having
neither
Authority
nor
any
one
Example
of
Scripture
,
he
confirmeth
it
by
a
Revelation
of
his
own
,
as
after
you
shall
hear
.
10.
His
device
therefore
is
,
That
the
1000
years
wherein
Sathan
is
said
in
the
Ayocalypse
to
be
ty'd
up
,
must
begin
,
as
you
see
,
after
the
said
294
years
of
Heathen
Persecution
were
ended
.
So
that
the
loosing
out
of
Sathan
against
the
Church
again
,
must
fall
in
the
year
of
Christ
1294
,
when
Bonifacius
VIII
.
was
chosen
Pope
;
or
,
as
the
Monks
Prophesie
was
,
upon
the
year
1260
,
when
Antichrist
was
born
.
Which
is
both
contrary
to
that
he
said
before
,
that
he
was
loosed
about
the
year
900
;
as
also
that
the
Popes
,
Gregory
VII
.
and
Innocentius
III.
(
by
Sathan's
help
,
no
doubt
,
)
overthrew
the
Church
about
the
year
of
Christ
1080
,
or
1215
:
For
if
that
Sathan
was
bound
,
and
not
loosed
until
the
year
of
Christ
1294
,
how
could
he
overthrow
the
Church
before
?
11.
Wherefore
all
these
new
Interpretations
of
the
words
of
the
Apocalypse
are
but
fantastical
devices
of
wrangling
Heretics
,
Aug.
l.
20.
de
Civit.
c.
6
,
7
,
8.9
.
Primas
.
19.
&
Bed.
in
20
Apoc.
Greg.
l.
9.
mor.
c.
1.
&
l.
35.
c.
20.
Apoc.
20.
Joan.
12.
seeing
the
ancient
Fathers
do
interpret
all
these
things
far
otherwise
.
And
first
,
they
put
the
binding
up
of
Sathan
for
1000
years
there
mentioned
,
before
the
other
number
of
42
Months
given
to
Antichrist
to
work
his
will
;
and
do
say
,
that
the
said
loosing
of
Sathan
began
from
the
very
Death
and
Passion
of
Christ
,
when
the
power
of
Sathan
was
bound
,
according
to
the
saying
of
Christ
himself
in
St.
John's
Gospel
,
drawing
near
to
his
Passion
;
Now
the
Prince
of
this
World
shall
be
cast
forth
.
And
secondly
,
they
do
interpret
these
1000
Years
not
to
signifie
any
certain
time
,
but
generally
to
signifie
all
the
whole
course
of
time
between
the
death
of
Christ
and
the
coming
of
Antichrist
,
three
years
and
a
half
before
the
Day
of
Judgment
,
according
to
the
ordinary
phrase
of
Scripture
.
As
for
Example
,
Quod
mandavit
Deus
in
mille
generationes
;
Psal.
140.
God
hath
commanded
his
Precept
to
be
kept
for
a
thousand
Generations
,
that
is
to
say
,
to
the
Worlds
end
,
and
not
for
any
certain
time
.
And
again
in
Job
,
Job
.
9.
If
a
Just
man
should
contend
with
God
,
he
cannot
answer
him
one
for
a
thousand
.
12.
This
then
is
the
ancient
Interpretation
of
holy
Doctors
,
quite
contrary
to
these
new
fancies
of
John
Fox
,
whose
Expositions
are
both
contrary
to
himself
,
(
as
in
part
you
have
seen
)
and
opposite
to
the
words
and
sense
of
Scripture
it self
.
For
whereas
first
these
42
Months
(
importing
by
his
Account
294
years
)
were
given
to
Sathan
to
work
his
will
against
the
Saints
of
God
;
the
Scripture
saith
,
they
were
given
to
the
Beast
(
that
is
to
say
,
to
Antichrist
,
Apoc.
13.4
,
5
,
6
)
by
the
Dragon
,
and
not
to
the
Dragon
himself
:
And
secondly
,
whereas
he
would
needs
have
the
42
Months
to
signifie
294
years
,
the
Scriptures
do
expound
them
by
1260
days
,
which
make
just
three
years
and
a
half
,
as
hath
been
said
.
13.
Thirdly
,
Fox
shall
never
find
any
place
or
example
in
Scripture
,
where
the
word
Month
either
in
Greek
or
Latin
doth
signifie
seven
Days
,
Weeks
,
or
Years
,
as
in
Daniel
the
Greek
word
Hebdomada
doth
and
may
,
by
its
proper
signification
.
And
yet
is
John
Fox
so
fond
and
resolute
in
his
device
,
as
all
other
proofs
and
probabilities
failing
him
,
he
will
needs
confirm
it
by
a
Revelation
from
God
,
which
he
recounteth
in
these
words
following
:
Act.
&
Mon.
p.
90.
A
Revelation
imparted
to
John
Fox
.
14.
Because
the
matter
(
saith
he
)
being
of
no
small
importance
,
greatly
appertaineth
unto
the
public
utility
of
the
Church
,
and
lest
any
should
misdoubt
me
herein
,
to
follow
any
private
Interpretations
of
my
own
;
I
thought
good
to
communicate
to
the
Reader
that
which
hath
been
imparted
unto
me
,
in
the
opening
of
these
Mystical
Numbers
in
the
foresaid
Book
of
Revelation
contained
,
by
occasion
as
followeth
&c.
15.
As
I
was
in
hand
with
these
Histories
,
&c.
being
vexed
and
turmoiled
in
spirit
about
the
reckoning
of
these
Numbers
and
Years
;
it
so
happened
upon
a
Sunday
in
the
morning
,
lying
in
my
Bed
,
and
musing
about
these
Numbers
,
suddenly
it
was
answered
to
my
mind
,
as
with
a
majesty
thus
saying
inwardly
within
me
,
Thou
Fool
,
count
these
Months
by
Sabboths
,
as
the
Weeks
of
Daniel
are
counted
by
Sabboths
.
The
Lord
I
take
to
witness
thus
it
was
.
Whereupon
thus
being
admonished
,
I
began
to
reckon
the
42
Months
by
Sabboths
,
first
of
the
Months
,
and
that
would
not
serve
;
and
then
by
Sabboths
of
Years
,
and
then
I
began
to
feel
some
probable
understanding
:
Yet
not
satisfied
herewith
,
eftsoons
I
repaired
to
certain
Merchants
of
my
acquaintance
,
(
of
whom
one
is
departed
,
a
true
and
faithful
Servant
of
the
Lord
,
the
other
two
yet
alive
,
and
Witnesses
hereof
,
)
to
whom
the
number
of
these
foresaid
Months
being
propounded
,
and
examined
by
Sabboths
of
Years
,
the
whole
Sum
was
found
to
surmount
to
294
years
,
containing
the
full
and
just
time
of
the
foresaid
Persecutions
,
neither
more
nor
less
,
&c.
16.
And
thus
you
have
the
Revelation
made
to
John
Fox
;
which
he
saith
that
he
relateth
unto
us
for
that
we
shall
not
misdoubt
the
truth
thereof
,
nor
think
that
he
followeth
any
private
Interpretation
of
his
own
,
but
that
it
came
from
God
immediately
.
And
this
is
the
first
Dream
of
John
Fox
in
his
Bed.
And
the
second
ridiculous
point
is
,
that
he
went
to
three
Merchants
to
confer
this
Revelation
,
and
that
they
approved
the
same
.
The
third
point
is
open
Folly
,
where
he
saith
that
this
number
of
294
containeth
the
full
and
just
time
of
the
first
Persecution
of
Christians
under
Pagan
Emperours
,
neither
more
nor
less
;
which
before
hath
been
confuted
,
and
is
evident
in
it self
,
seeing
that
from
Christ
to
the
Victory
of
Constantine
against
Maxentius
,
there
are
assigned
by
Eusebius
318
years
,
and
yet
did
not
this
Persecution
of
Christians
cease
then
neither
,
but
continued
under
Licinius
and
other
Tyrants
for
divers
years
after
.
See
then
how
just
these
Numbers
fall
out
,
neither
more
nor
less
!
All
which
being
considered
,
I
find
no
one
thing
so
true
or
credible
in
all
this
Revelation
,
as
those
words
of
the
Spirit
unto
him
,
saying
,
Thou
Fool
,
for
that
this
maketh
him
a
Fool
indeed
by
Revelation
.
And
so
much
of
him
,
and
of
this
whole
matter
of
binding
and
loosing
Sathan
,
and
Reign
of
Antichrist
:
Now
let
us
return
to
the
continuation
of
our
Conference
with
John
Fox
about
his
Church
.
The
succession
of
the
universal
Church
,
as
also
of
England
,
from
the
year
of
Christ
1066.
downward
.
17.
The
deduction
of
the
Catholic
Roman
Church
from
William
the
Conqueror
downward
unto
John
Wickliff's
time
,
is
no
less
easie
and
clear
,
but
rather
more
,
than
the
former
deduction
from
Christ
to
the
Conquest
;
for
that
the
Church
was
now
more
spread
and
established
over
the
World
,
than
in
any
other
former
Ages
.
And
to
come
unto
the
particulars
,
there
sate
in
the
See
of
Rome
,
as
High-Bishops
of
the
Universal
Church
,
from
Pope
Alexander
II.
that
sent
a
Banner
blessed
unto
William
the
Conqueror
at
his
entrance
into
England
,
(
and
was
the
162
Pope
from
St.
Peter
to
our
time
)
unto
Pope
Gregory
XI
.
(
under
whom
Wickliff
began
his
Doctrin
)
45
Popes
;
and
in
the
Roman
Empire
,
from
Henry
IV.
unto
Charles
IV.
succeeded
19
Emperours
;
and
in
the
Crown
of
England
10
or
11
Kings
,
from
the
Conqueror
to
Edward
III.
under
which
Kings
there
succeeded
by
Election
in
the
Metropolitan
See
of
Canterbury
,
from
Stigand
and
Lanfrank
unto
Thomas
Arundel
,
20
Archbishops
.
All
which
,
both
Popes
and
Emperours
of
the
Universal
Church
,
as
also
the
Kings
and
Archbishops
of
our
Island
,
agree
uniformly
in
Faith
and
Religion
,
without
any
difference
at
all
;
and
so
it
continued
in
our
Island
.
For
albeit
towards
the
end
of
this
time
John
Wickliff
with
his
Followers
,
and
some
other
Sectaries
,
(
especially
the
Lollards
)
rose
up
in
our
Country
,
and
caused
many
troubles
both
in
England
and
other
places
;
yet
neither
the
State
of
England
,
nor
any
of
our
Princes
,
(
and
much
less
any
Bishops
or
Archbishops
)
ever
suffered
themselves
to
be
infected
therewith
.
So
as
for
the
manifest
continuation
both
of
Men
and
Doctrin
in
these
Ages
,
we
have
no
less
visible
Succession
both
of
Bishops
,
Doctors
,
and
Faith
,
than
before
we
have
shewed
in
the
former
Ages
;
the
Succession
of
Bishops
being
evident
in
every
Country
and
Church
by
their
particular
Stories
and
Records
,
as
also
of
Teachers
and
Doctrin
,
as
now
we
shall
shew
.
18.
The
principal
Learned
Men
also
and
Doctors
of
this
time
,
The
principal
Learned
Men
of
this
time
.
from
the
Conquest
to
Wickliff
,
are
known
.
As
for
Example
,
Burchardus
,
Petrus
Damianus
,
Lanfrank
,
Anselmus
,
Oecumenius
,
Marianus
Scotus
,
Ivo
Carnotensis
,
Lambertus
Schafnaburgensis
,
Rupertus
Abbas
,
Enthymius
,
St.
Bernard
,
Peter
Lombard
,
Gratianus
,
Albertus
Magnus
,
St.
Thomas
of
Aquin
,
Nicephorus
Calixtus
,
and
many
other
downward
.
In
which
time
there
are
accounted
some
ten
or
eleven
Synods
and
Councils
to
have
been
held
in
divers
Countries
for
suppressing
of
Heresies
and
Sects
that
did
from
time
to
time
peep
up
,
and
reforming
of
abuses
in
former
times
;
and
two
of
them
to
have
been
General
,
to
wit
,
that
of
Lateran
,
and
of
Constance
,
wherein
Wickliff
was
condemned
.
19.
The
most
notorious
Sects
also
of
this
time
,
which
against
these
Doctors
,
The
Sects
&
Sectaries
of
this
time
.
Councils
and
Synods
did
strive
,
were
the
Bogomilians
,
the
Petrobusians
,
the
Arnardistes
,
the
Waldenses
,
or
poor
men
of
Lyons
,
the
Albigenses
of
Tholosa
,
the
Cathari
,
or
Puritans
,
the
Flagellantes
,
or
Whippers
,
the
Begardians
,
the
Beguisnes
and
Fraticelli
,
or
little
Brethren
,
the
Lollards
and
Wickliffists
,
and
the
rest
that
ensued
:
Against
all
which
the
Church
proceeded
in
all
this
time
by
Censures
of
Councils
and
Bishops
,
as
in
all
other
times
before
against
such
men
,
and
must
do
to
the
Worlds
end
.
20.
And
now
,
this
being
so
,
tell
me
(
good
Reader
)
whether
it
be
not
true
which
St.
Augustin
saith
,
Aug.
l.
1.
quaest.
Evang.
q.
38.
&
tract.
2.
in
Epist.
Joan.
That
it
is
as
easie
in
all
Ages
to
see
where
the
true
visible
Church
goeth
,
as
to
see
the
Sun
at
noon
day
when
it
shineth
clearest
?
And
where
will
John
Fox
go
now
to
seek
himself
a
private
hidden
Church
among
Christians
,
except
he
patch
it
up
of
those
Heretics
by
me
named
,
and
other
like
,
as
he
doth
?
And
therein
dealeth
,
as
if
one
having
shewed
the
Descent
and
Continuance
of
the
most
Noble
and
most
Ancient
House
of
England
by
their
Arms
and
Actions
,
would
condemn
them
all
presently
to
have
degenerated
,
and
bring
in
a
Company
of
Beggars
or
Brothers
,
that
have
run
out
of
that
House
,
or
were
beaten
from
thence
;
affirming
These
only
to
be
of
the
ancient
Race
of
that
Family
.
Or
as
if
a
man
would
say
of
the
City
of
London
,
A
fit
comparison
expressing
John
Fox
his
Church
.
that
for
these
thousand
years
and
more
all
those
Men
or
Women
that
have
been
punished
by
the
same
City
for
Malefactors
,
were
the
true
Citizens
indeed
,
and
the
others
that
punished
them
only
Intruders
.
21.
In
which
Examples
,
notwithstanding
tho'
they
be
ridiculous
,
yet
is
there
much
more
reason
or
probability
than
in
the
other
;
for
that
any
temporal
House
or
Family
whatsoever
may
degenerate
,
and
be
wholly
perverted
;
and
any
City
whatsoever
may
err
,
alter
,
or
be
turned
upside-down
by
disorder
;
but
the
Catholic
Church
cannot
,
except
we
deny
both
the
Promise
,
Power
and
Godhead
of
Christ
himself
,
as
our
Heretics
in
effect
do
,
(
tho'
not
in
words
)
whilst
they
make
to
themselves
a
new
,
scarce-visible
Church
,
of
elect
people
,
to
wit
,
of
their
own
Election
,
and
thereby
are
forced
to
say
,
that
the
great
visible
Church
begun
by
Christ
,
and
continued
for
many
Ages
together
,
did
at
length
(
about
the
time
appointed
by
Fox
,
tho'
they
cannot
agree
at
what
time
)
wholly
forsake
Christ
,
and
fall
to
Apostacy
,
becoming
the
Synagogue
of
Sathan
,
an
Enemy
to
Christ
,
instead
of
his
Family
,
Kingdom
,
and
dearly-beloved
Spouse
;
which
is
so
foul
and
foolish
,
yea
ignominious
and
monstrous
an
absurdity
,
Psal.
47.88
.
Esay
61.
Dan.
2.
Mat.
16.
1
Tim.
3.
Joan.
16.
Mat.
18.
that
it
doth
not
only
contradict
the
whole
course
of
Scriptures
,
which
did
prophesie
and
foretell
the
visible
durance
and
continuance
of
this
Church
until
the
Worlds
end
,
but
that
it
should
also
be
the
Pillar
and
Firmament
of
Truth
,
and
so
assisted
by
Christ
and
his
holy
Spirit
,
that
it
should
never
err
,
nor
bring
into
error
,
and
much
less
fade
away
or
perish
.
St.
Augustin
impugneth
the
former
absurdities
.
22.
The
most
Learned
Father
St.
Augustin
doth
handle
this
matter
every-where
against
the
Donatists
,
who
,
like
our
Protestants
,
would
needs
have
the
Universal
visible
Church
in
their
time
to
have
erred
and
fallen
from
Christ
,
and
they
only
as
elect
Vessels
make
the
true
Church
,
tho'
scarce
visible
to
the
eyes
of
the
World
,
as
Fox
saith
of
his
Church
,
gathered
up
of
lurking
Heretics
here
and
there
,
as
after
you
shall
see
declared
.
Against
which
absurdity
St.
Augustin
disputed
most
learnedly
,
solving
first
the
Arguments
which
they
allege
of
some
evil
Men
or
Popes
that
may
have
been
in
the
Church
,
if
all
were
true
as
they
say
:
Aug.
l.
1.
c.
1.
contra
Epist.
Parmen.
Nullius
hominis
quamvis
sceleratum
&
immane
peccatum
,
&c.
That
no
man's
sin
,
being
never
so
heinous
,
can
prejudicate
the
promises
of
God
(
for
the
visible
continuance
of
the
Church
to
the
Worlds
end
)
neither
can
any
Impiety
of
any
men
whatsoever
within
the
Church
bring
to
pass
that
the
Faith
of
God
which
was
contained
in
the
promises
made
to
the
ancient
Fathers
concerning
the
Church
of
Christ
to
come
,
and
to
be
spread
over
the
World
,
and
now
fulfilled
in
our
days
,
should
be
made
void
,
&c.
Ibid.
ep.
48.
ad
Vincent
.
23.
And
again
:
Albeit
this
Church
be
sometimes
obscured
and
shadowed
by
multitude
of
scandals
;
yea
,
even
then
doth
she
shine
,
and
is
eminent
in
her
most
firm
Members
,
&c.
And
yet
further
Sed
illa
Ecclesia
quae
fuit
omnium
gentium
non
est
,
periit
;
Aug.
in
Psal.
101.
conc.
2.
hoc
dicunt
qui
in
illa
non
sunt
.
O
impudentem
vocem
!
Illa
non
est
,
quia
in
illa
tu
non
es
?
But
perhaps
you
will
say
(
saith
he
to
the
Donatists
)
that
that
Church
which
was
gathered
together
of
all
Nations
from
the
beginning
,
is
not
now
,
it
hath
perished
,
(
or
fallen
from
Christ
;
)
thus
say
they
which
are
not
in
her
.
O
impudent
Speech
!
Is
she
no
longer
a
Church
,
for
that
thou
art
not
in
her
?
24.
Here
(
I
trow
)
Fox
will
be
ashamed
,
or
his
Fellows
for
him
,
seeing
this
is
their
ordinary
speech
,
That
this
great
visible
Church
began
by
Christ
and
his
Apostles
,
held
on
well
for
a
time
,
but
at
length
fell
to
Apostacy
,
as
St.
Augustin
saith
of
his
Heretics
in
the
same
place
:
Dicunt
,
impletae
sunt
Scripturae
,
crediderunt
omnes
gentes
,
Aug.
ib.
sed
apostatavit
&
periit
Ecclesia
;
These
Heretics
say
,
that
the
Scriptures
were
fulfilled
,
that
all
Nations
believed
and
entred
into
this
Church
,
but
that
after
a
time
it
fell
to
Apostacy
,
and
perished
.
But
what
answereth
St.
Augustin
to
this
impudent
Objection
?
He
opposeth
the
words
of
Christ
himself
:
Ecce
,
ego
vobiscum
sum
usque
ad
consummationem
saeculi
;
Mat.
28.
Behold
,
I
am
with
you
to
the
end
of
the
World.
As
who
would
say
,
By
this
Doctrin
they
make
Christ
a
Lyar
and
a
Deceiver
,
that
promised
more
than
he
could
perform
;
nay
,
in
very
deed
they
deny
hereby
his
whole
Deity
,
and
do
evacuate
all
the
Mysteries
of
his
whole
Incarnation
,
Life
,
Passion
,
Resurrection
,
Ascension
,
and
sending
of
the
Holy
Ghost
,
&c.
25.
For
to
what
end
was
all
this
done
,
but
to
gather
together
,
found
,
Absurdities
&
Impieties
ensuing
upon
the
former
Doctrin
.
establish
,
and
to
conserve
this
Church
unto
the
end
of
the
World
?
For
what
was
Christ
incarnate
,
and
God
made
Man
,
but
to
be
Head
of
this
Church
?
Why
did
he
preach
,
gather
his
Apostles
and
Disciples
,
instruct
them
,
pray
for
them
,
and
their
continuance
,
leave
Sacraments
among
them
,
but
that
they
should
visibly
begin
this
Church
?
Why
did
Christ
send
the
Holy
Ghost
,
but
to
direct
and
confirm
the
same
,
not
for
one
Age
or
Two
,
but
to
the
Worlds
end
?
How
did
Christ
command
men
under
pain
of
Damnation
to
enter
into
this
Church
,
and
absolutely
to
hear
and
obey
the
same
,
if
it
were
only
to
endure
for
certain
Ages
,
and
then
to
perish
?
How
should
Pagans
,
Infidels
,
Jews
,
Turks
,
Moors
,
or
other
like
people
,
(
if
by
God's
Inspiration
they
should
have
a
desire
to
be
Christians
)
know
what
to
do
,
or
whither
to
go
,
or
where
to
be
truly
instructed
,
if
they
came
after
the
time
appointed
by
Fox
,
when
the
visible
Roman
Church
had
perished
;
to
wit
,
after
the
time
of
Pope
Gregory
VII
.
when
Fox
saith
,
That
Christian
Faith
was
now
extinguished
in
the
Vniversal
visible
Church
above
500
years
agone
?
And
yet
,
on
the
other
side
,
this
new
Church
of
Wickliffians
,
Hussites
,
and
others
of
that
Sect
,
(
which
he
putteth
to
be
the
true
Church
)
was
not
yet
born
by
two
or
three
hundred
years
.
So
as
then
he
must
needs
confess
,
that
either
there
was
no
Christian
Church
at
all
for
some
Ages
,
or
that
he
must
place
it
in
some
other
obscure
Heretics
and
Sectaries
of
that
time
named
by
me
before
,
yet
he
doth
not
agree
at
all
in
their
Articles
of
Religion
.
26.
Well
then
,
this
shall
be
sufficient
to
shew
the
absurdity
of
John
Fox
his
device
for
overthrow
of
our
Church
,
and
setting
up
of
his
own
,
The
patching
up
of
Fox
his
Church
in
these
Ages
.
patching
it
up
of
the
Heretics
of
these
latter
Ages
.
And
yet
you
must
note
,
that
for
the
first
three
hundred
years
next
after
the
Conquest
to
this
time
of
the
rising
of
Wickliff
,
(
which
contain
the
whole
substance
of
his
fourth
Book
,
and
therein
a
hundred
Leaves
of
Paper
)
he
scarce
findeth
any
Heretics
whom
he
dareth
to
challenge
for
Members
of
his
Church
fully
,
tho'
some
liking
he
sheweth
to
the
foresaid
Waldenses
and
Albigenses
.
So
as
all
the
substantial
building
of
his
Church
beginneth
only
from
Wickliff
downward
,
of
whom
we
shall
talk
more
particularly
in
the
Chapter
following
.
27.
But
perhaps
then
you
will
ask
me
,
How
doth
he
fill
up
these
hundred
Leaves
of
Paper
in
this
his
fourth
Book
,
if
here
also
he
allege
so
little
for
his
visible
Church
?
I
shall
tell
you
briefly
.
He
goeth
from
King
to
King
,
The
substance
of
Fox's
fourth
Book
,
containing
300
years
from
the
Conquest
to
Wickliff
.
and
from
Archbishop
to
Archbishop
,
shewing
what
strifes
or
disagreements
,
suits
or
controversies
,
fell
out
between
our
two
Archbishops
of
Canterbury
and
York
,
between
our
Kings
,
Archbishops
,
Religious
Orders
,
and
Secular
Priests
,
Canons
and
their
Bishops
,
and
other
such
quarrels
in
those
times
,
making
scornful
Notes
upon
every
Point
;
and
then
he
putteth
down
a
Bead-roll
of
all
the
particular
Orders
of
Religious
Men
in
England
,
entituling
the
same
,
Fox
.
p.
236.
The
Rabblement
of
Religious
Orders
.
Then
cometh
he
in
with
a
complaint
of
the
Nobles
of
England
against
the
Exactions
and
Covetousness
of
Popes
in
those
days
,
and
many
Letters
and
Writings
about
the
same
,
but
citeth
commonly
no
Author
for
any
thing
.
Then
bringeth
he
in
what
variance
at
divers
times
there
passed
between
the
Popes
and
the
Citizens
of
Rome
,
Ibid.
p.
241.
what
strifes
between
some
Popes
and
Emperours
,
betwixt
Kings
of
France
and
Kings
of
England
,
Ibid.
p.
255.
and
such
like
other
matter
little
to
the
purpose
he
took
in
hand
,
which
was
to
set
down
the
race
and
course
of
his
Church
.
28.
But
the
greatest
part
of
this
Book
doth
take
up
the
particular
Lying
Treatise
against
Pope
Gregory
VII
.
against
Lanfrank
,
Anselm
,
and
Thomas
Becket
,
Archbishops
of
Canterbury
;
the
counterfeit
devised
poysoning
of
King
John
by
a
Monk
or
Friar
:
the
Story
or
Persecution
(
as
he
calleth
it
)
of
the
Heretics
,
named
Waldenses
,
or
poor
Men
of
Lyons
,
and
Albigenses
of
Tholosa
,
and
the
like
.
We
shall
say
a
word
or
two
to
each
Point
.
Pope
Gregory
VII
.
29.
As
for
Pope
Gregory
,
called
before
Hildebrand
,
he
so
raileth
upon
him
,
as
if
he
had
been
the
wickedest
man
that
ever
lived
,
and
the
Emperour
the
best
;
and
yet
have
you
heard
the
grave
testimonies
before
of
the
principal
ancient
Authors
to
the
contrary
in
them
both
.
But
do
you
hear
Fox
himself
speak
.
Fox
p.
159.
col.
2.
n.
10.
Now
let
us
proceed
(
saith
he
)
to
the
contentions
between
wicked
Hildebrand
and
the
godly
Emperour
,
&c.
Lo
,
how
he
sanctifieth
the
Emperour
,
for
hatred
to
the
Pope
!
Of
Lanfrank
.
30.
Of
Archbishop
Lanfrank
,
so
highly
commended
by
all
Writers
for
his
Vertue
and
rare
Learning
,
whereby
he
confuted
most
excellently
the
new
risen
Heresie
of
Berengarius
,
Fox
p.
167.
Fox
writeth
thus
:
I
think
,
that
unless
Lanfrank
had
brought
with
him
less
Superstition
,
and
more
sincere
Science
into
Christ's
Church
,
he
might
have
kept
him
still
is
his
Country
,
and
have
confuted
Berengarius
at
home
.
Do
you
see
how
wise
a
confutation
this
is
?
Of
St.
Anselm
see
Edverus
in
vit.
S.
Ansel
.
apud
sur
.
tom.
2.
Edmund
.
Cantuar.
in
vit.
Henr.
de
viris
illust.
c.
7.
Trit
.
de
viris
illust.
l.
2.
c.
101.
&
l.
3.
c.
329.
Fox
p.
175.
Of
St.
Thomas
Becket
.
31.
St.
Anselm
followed
after
Lanfrank
in
the
Archbishopric
of
Canterbury
,
and
was
banished
by
William
Rufus
,
and
died
upon
the
22
of
April
,
in
the
year
1109
,
and
is
held
for
a
Saint
by
all
Posterity
,
and
his
said
day
kept
Festival
throughout
Christendom
:
And
yet
so
writeth
Fox
his
Story
,
as
tho'
King
Rufus
(
whose
manners
yet
all
English
Historiographers
,
both
Heretics
and
Catholics
,
do
greatly
blame
)
had
had
the
right
,
and
Anselmus
had
offered
the
wrong
;
insomuch
as
in
one
place
Fox
maketh
this
Marginal
Note
against
this
holy
Man
:
The
proud
stoutness
of
a
Prelate
in
a
wrong
Cause
.
32.
How
large
a
Treatise
Fox
maketh
of
St.
Thomas
Becket
,
and
his
contention
with
King
Henry
II.
and
how
shamefully
he
doth
bely
and
revile
him
every-where
,
hath
been
shewed
sufficiently
[
](A56472-e107860-b)*
*
Encount
.
2.
c.
10
,
11
,
16.
before
in
my
Answer
to
Sir
Francis
Hastings
,
as
also
of
the
Fable
of
the
poysoning
of
K.
John.
And
as
for
the
Histories
the
Waldenses
&
Albigenses
,
Fox
p.
209.
whom
he
meaneth
to
lay
for
the
first
Foundations
of
his
visible
Church
upon
Earth
,
he
handleth
matters
so
falsly
and
partially
,
contrary
to
the
testimony
of
all
Antiquity
,
as
a
man
may
easily
see
that
the
whole
contexture
of
his
Story
is
nothing
else
but
a
perpetual
woven
thread
of
wilful
and
malicious
Falshoods
,
and
for
that
I
shall
have
occasion
to
speak
again
of
these
Heretics
in
the
next
Chapter
,
wherein
we
have
to
handle
the
Succession
of
John
Fox
his
visible
Protestant
Church
from
Wickliff
downward
,
I
shall
say
no
more
thereof
here
,
but
remit
me
to
that
which
ensueth
.
CHAP.
IX
.
Of
the
time
from
John
Wickliff
unto
the
beginning
of
the
Reign
of
King
Henry
VIII
.
containing
about
140
years
;
And
how
the
Roman
Church
and
John
Fox
his
Church
passed
in
these
days
.
BY
that
which
hath
been
said
before
from
Age
to
Age
of
the
apparent
and
manifest
Descent
,
Progress
,
and
Continuation
of
the
Catholic
Roman
Church
,
and
of
her
State
and
Condition
,
as
well
in
England
as
in
other
parts
of
the
Christian
World
,
(
at
the
rising
of
John
Wickliff
an
English-man
,
about
the
year
of
Christ
1371
,
)
it
is
not
hard
to
make
the
like
deduction
of
the
same
Church
from
that
time
unto
the
year
of
Christ
1560
,
when
her
Majesty
that
now
is
had
a
little
before
begun
her
Reign
,
and
established
the
form
of
Religion
that
now
is
held
in
England
:
The
state
of
the
Roman
Church
when
Wickliff
began
.
For
as
for
the
Popes
and
chief
Ecclesiastical
Governors
of
the
Roman
Church
in
this
time
,
they
are
publicly
known
;
their
Names
,
Number
,
and
Succession
one
to
another
from
Innocentius
VI.
Vrbanus
V.
and
Gregory
XI
.
(
who
first
condemned
Wickliff's
Doctrin
)
unto
Pope
Pius
V.
that
entred
the
Roman
See
at
the
beginning
of
her
Majesties
Reign
,
being
in
number
about
Thirty
,
and
all
of
one
Faith
and
Religion
the
one
with
the
other
.
2.
The
Emperours
also
both
of
the
West
and
East
Empire
(
so
long
as
it
lasted
)
are
known
to
have
been
of
the
self-same
Religion
,
Emperours
of
these
Ages
.
excepting
some
Disobedience
and
Schismatical
Opinions
in
some
of
the
Greek
Emperours
against
the
Church
of
Rome
;
for
which
it
may
be
thought
that
God
of
his
Justice
gave
them
over
at
length
,
together
with
their
Empire
,
into
Infidels
hands
,
about
the
year
of
Christ
1450
;
Constantinus
,
the
Twelfth
of
that
Name
,
sirnamed
Paleologus
,
being
the
last
of
that
Race
.
3.
The
manner
also
of
proceeding
in
Ecclesiastical
matters
by
this
Church
in
this
time
,
was
like
unto
the
former
,
to
wit
,
by
conserving
and
continuing
the
Faith
of
their
Ancestors
,
and
precedent
times
;
defending
the
same
with
like
diligence
against
Innovations
of
Heretics
,
partly
by
the
Writings
of
Catholic
Learned
Men
,
Doctors
and
Preachers
,
which
in
these
Ages
were
;
as
,
The
principal
Learned
Men
of
this
Age.
Gregorius
Ariminensis
,
Laurentius
Justinianus
,
Thomas
de
Kempis
,
Bartholomeus
Vrbinas
,
Thomas
Waldensis
,
Joannes
Gerson
,
Alphonsus
Tostatus
,
Sanctus
Vincentius
,
Sanctus
Antoninus
,
Sanctus
Bernardinus
Senensis
,
Nicolaus
Cusanus
,
Jo.
Tritemius
,
Jo.
Naucleras
,
Albertus
Pius
,
Eckius
,
Empserus
,
Clicthoveus
,
and
many
other
Learned
Catholic
Writers
:
By
whose
diligence
the
Heretics
in
these
Ages
were
every-where
refuted
.
But
especially
were
they
repressed
by
the
Authority
of
Synods
and
Councils
,
as
well
Provincial
and
National
as
General
also
;
to
which
effect
were
their
latter
General
Councils
,
General
Council
of
Florence
.
General
Council
of
Lateran
.
Council
of
Trent
.
the
first
of
Florence
under
Pope
Eugenius
IV.
against
the
Heretics
and
Schismatics
of
those
times
,
about
the
year
of
Christ
1432
;
the
second
of
Lateran
under
Julius
II.
and
Leo
X.
about
the
year
of
Christ
1513
;
and
the
third
of
Trent
,
against
Lutherans
,
Zwinglians
,
Calvinists
,
Anabaptists
,
and
other
such
fresher
Heretics
of
our
days
,
under
Pope
Paulus
IV.
Pius
IV.
and
Pius
V.
which
Council
was
begun
about
the
year
1445.
4.
And
albeit
in
this
time
(
as
in
former
Ages
)
there
wanted
not
troublesom
Spirits
and
new-fangling
Heads
to
impugn
and
exercise
this
Church
,
as
the
Wickliffians
,
Hussites
,
Pickards
,
Adamites
,
Thaborites
,
Orebites
,
and
other
such
Sectaries
,
going
before
Lutherans
,
Zwinglians
,
Calvinists
,
Anabaptists
,
Trinitarians
,
and
other
like
new
Dogmatists
of
our
days
:
yet
were
they
always
discovered
,
resisted
,
vanquished
,
and
condemned
by
the
same
ordinary
Process
of
Ecclesiastical
Censures
and
Judgment
;
excommunicated
,
anathematiz'd
,
Condemnation
of
Heretics
.
and
delivered
over
to
Sathan
,
by
the
Authority
of
this
Church
,
as
all
other
Heretics
were
in
former
Ages
;
and
consequently
are
like
to
have
the
self-same
final
end
,
howsoever
they
ruffle
or
resist
for
a
time
.
5.
And
this
being
now
the
demonstration
of
our
Catholic
Church
,
most
clear
and
evident
to
all
them
that
have
Eyes
of
Understanding
to
see
,
and
Grace
to
consider
the
Truth
;
let
us
pass
over
to
the
view
of
John
Fox's
Church
,
which
having
been
hitherto
invisible
from
Christ
downward
,
and
only
imaginary
or
Mathematical
,
as
you
have
seen
,
(
for
that
he
hath
scarce
named
any
to
have
been
of
that
Church
:
)
yet
now
from
this
time
forward
he
will
begin
to
exhibit
unto
us
a
real
visible
Church
on
his
part
,
that
is
to
say
,
a
Succession
,
or
rather
Representation
of
divers
Professors
of
his
Religion
,
or
of
some
Points
thereof
at
leastwise
,
wherein
they
differ
from
the
Roman
.
For
he
doth
not
think
it
needful
for
those
of
his
Church
to
agree
in
all
Articles
,
nor
doth
he
bind
himself
to
the
Rule
of
St.
Augustin
:
Ecclesia
universaliter
perfecta
est
,
Aug.
de
genes.
ad
litteram
c.
1.
&
in
nullo
claudicat
;
The
true
Church
is
universally
perfect
,
and
doth
halt
in
no
one
point
of
Belief
.
But
he
thinketh
it
sufficient
for
his
men
to
agree
in
some
things
against
the
Roman
Church
,
and
to
have
some
sparkles
of
Truth
in
it
,
as
before
he
[
](A56472-e108590-b)*
*
In
his
Protest
.
pag.
9.
affirmed
;
albeit
therewithal
they
should
have
some
blemishes
and
errors
also
,
as
a
little
after
we
will
declare
.
6.
The
Catalogue
of
these
Protestant
Professors
,
whereof
Fox
would
make
up
his
Church
,
we
shall
handle
in
the
Chapter
following
:
Now
we
are
only
to
tell
you
,
that
from
this
time
of
Wickliff
downwards
he
meaneth
to
lay
down
the
visible
Succession
of
his
Church
,
and
to
that
effect
he
storeth
up
all
those
that
held
the
Articles
of
the
foresaid
Wickliff
or
Husse
for
Gospellers
of
his
Church
,
whatsoever
they
held
otherwise
against
him
,
or
different
among
themselves
.
And
if
any
of
them
or
others
were
punished
for
their
Opinions
by
our
Church
,
then
doth
he
register
them
for
Martyrs
or
Confessors
of
the
same
Church
;
which
yet
he
never
durst
do
before
this
time
,
albeit
there
were
divers
other
Sectaries
in
former
Ages
that
symboliz'd
with
him
in
divers
Articles
,
as
hath
been
shewed
.
7.
Yea
,
in
this
matter
we
may
see
John
Fox
also
play
the
Fox
,
and
fetch
many
windings
and
turnings
to
deceive
his
Reader
;
for
that
at
the
very
entrance
of
his
prolix
and
tedious
Treatise
of
John
Wickliff
,
whom
he
proposeth
as
a
chosen
man
raised
up
by
God
for
lightening
the
World
,
and
impugning
the
Church
of
Rome
;
A
starting-hole
of
Fox
.
he
leaveth
to
himself
a
starting-hole
for
all
necessities
,
when
he
shall
be
pressed
;
telling
us
,
That
albeit
in
John
Wickliff
's
Opinions
and
Assertions
some
blemishes
perhaps
may
be
noted
;
yet
such
blemishes
they
be
,
which
rather
declare
him
to
be
a
man
that
might
err
,
than
which
directly
did
fight
against
Christ
our
Savior
,
&c.
8.
Consider
,
I
pray
you
,
what
a
Defence
this
is
.
Perhaps
(
saith
he
)
some
blemishes
may
be
noted
;
as
tho'
the
matter
were
in
doubt
whether
he
had
any
blemishes
in
his
Doctrin
or
no.
Which
yet
after
the
Fox
is
forced
to
confess
,
and
to
disclaim
them
openly
.
And
further
he
addeth
full
wisely
,
That
if
he
have
blemishes
,
Fox
pag.
390.
col.
2.
n.
33.
or
errors
in
Doctrin
,
they
are
such
as
do
rather
prove
that
he
was
a
man
,
and
might
err
,
than
that
he
did
directly
fight
against
Christ
.
Mark
the
manner
of
his
Defence
!
His
errors
do
prove
only
,
That
he
was
a
man
,
and
might
err
.
And
so
I
say
also
of
the
worst
Heretics
,
that
their
errors
and
blemishes
in
Doctrin
do
prove
that
they
were
men
,
and
erring
men
;
yea
,
wicked
men
also
,
in
that
they
obstinately
defended
their
own
errors
:
And
so
I
say
of
Wickliff
in
like
manner
.
But
mark
what
followeth
;
Rather
than
that
he
did
fight
directly
against
Christ
:
Which
is
as
much
as
to
say
,
that
it
importeth
not
much
tho'
he
impugned
Christ
indirectly
,
if
directly
he
did
not
fight
against
him
.
And
may
not
any
Heretics
that
ever
lived
be
defended
in
this
sort
?
No
Heretics
do
openly
and
directly
impugn
Christ
,
but
rather
pretend
to
honor
him
above
others
;
bearing
ever
the
Names
not
only
of
Christians
,
but
also
of
the
best
,
and
most
reformed
Christians
:
and
consequently
they
never
fought
directly
against
Christ
,
but
indirectly
,
pretending
one
thing
,
and
doing
another
.
9.
After
John
Fox
hath
greatly
justified
Wickliff
by
divers
Leaves
of
Paper
together
,
he
cometh
to
set
down
23
of
his
first
Articles
condemned
by
the
Church
of
England
at
that
day
;
Fox
pag.
400.
col.
2.
Special
Judges
appointed
to
examin
Wickliff's
Doctrin
.
and
that
(
as
Fox
confesseth
)
by
special
chosen
Judges
gathered
together
;
to
wit
,
eight
Bishops
,
fifteen
Religious
Learned
Men
of
divers
Orders
,
fourteen
Doctors
,
and
six
Batchelors
of
Divinity
;
all
which
Fox
doth
name
and
contemn
:
And
yet
these
Articles
,
tho'
in
divers
points
they
concur
with
Luther
,
Zwinglius
and
Calvin's
Doctrin
in
these
days
,
yet
in
others
they
do
greatly
disagree
;
and
Fox
I
think
will
not
defend
them
.
As
for
Example
:
The
fourth
Article
is
,
That
if
a
Bishop
or
Priest
should
give
Holy
Orders
,
or
consecrate
the
Sacrament
of
the
Altar
,
or
minister
Baptism
,
whiles
he
is
in
mortal
sin
,
in
were
nothing
available
.
10.
Will
Fox
yield
to
this
Article
,
think
you
?
For
if
he
do
,
we
may
call
in
doubt
whether
ever
he
were
well
baptiz'd
,
and
consequently
whether
he
were
a
Christian
;
seeing
it
may
be
doubted
whether
the
Priest
that
baptiz'd
him
were
in
mortal
sin
or
no
when
he
did
it
.
And
again
,
the
ninth
Article
is
,
That
it
is
against
Scripture
for
any
Ecclesiastical
Ministers
to
have
any
temporal
possessions
at
all
.
This
Article
if
Fox
will
grant
,
yet
his
Fellow-Ministers
,
Wickliff's
heretical
Articles
.
Fox
p.
400.
and
his
Lords
the
Bishops
,
I
presume
,
will
hardly
yield
thereunto
,
but
will
pretend
Scriptures
to
the
contrary
against
Wickliff
.
Let
us
see
the
rest
.
The
tenth
Article
is
,
That
no
Prelate
ought
to
excommunicate
any
person
,
except
he
know
him
first
to
be
excommunicated
by
God.
The
fifteenth
is
,
That
so
long
as
a
man
is
in
deadly
sin
,
he
is
neither
Bishop
nor
Prelate
.
The
sixteenth
is
,
That
Temporal
Lords
may
according
to
their
own
wills
and
discretion
take
away
the
Temporal
Goods
from
any
Church
men
,
whensoever
they
offend
.
The
seventeenth
is
,
That
Tythes
are
meer
Alms
,
and
may
be
detained
by
the
Parishioners
,
and
bestowed
where
they
will
at
their
pleasure
.
11.
These
were
some
of
Wickliff's
first
Articles
,
condemn'd
at
Oxford
about
the
year
of
Christ
1380
;
but
after
he
published
many
worse
.
And
I
would
here
know
of
John
Fox
,
Whether
He
and
his
Fellow-Ministers
will
allow
of
these
Articles
,
or
no
?
And
if
not
,
but
that
they
will
have
them
accounted
for
his
blemishes
or
errors
(
as
Fox
calleth
them
)
then
may
we
also
with
better
reason
account
for
blemishes
and
errors
his
other
Propositions
,
wherein
he
agreeth
with
the
Protestants
against
Us
;
as
I
doubt
not
but
that
John
Fox
will
account
those
also
wherein
he
agreeth
with
Us
against
Him
,
which
are
many
,
and
far
more
than
the
former
,
wherein
he
joyneth
with
Him
against
Us
,
as
may
be
gathered
by
these
few
Articles
alleged
here
by
Fox
himself
;
whereby
(
tho'
mingled
with
much
other
erroneous
Doctrin
,
as
you
see
)
it
is
evident
that
Wickliff
held
divers
Points
also
of
Catholic
Religion
;
as
,
Holy
Orders
,
Consecration
,
Excommunication
,
distinction
of
Venial
and
Mortal
Sins
,
and
other
like
.
For
which
cause
I
marvel
why
John
Fox
would
allege
these
Articles
,
but
only
to
confound
himself
,
and
to
shew
that
his
holy
Patriarch
Wickliff
is
so
full
of
blemishes
,
as
scarce
any
unspotted
thing
can
be
found
in
his
Doctrin
.
12.
But
this
is
the
beggery
of
this
new
Church
,
Fox's
Church
made
up
of
our
Dunghil
clouts
.
that
it
cannot
be
made
up
but
by
such
Dunghil-clouts
gathered
together
from
under
the
feet
of
their
Adversaries
:
For
albeit
Wickliff
,
Husse
,
and
other
like
Sectaries
,
did
hold
many
more
Articles
with
Us
against
the
Protestants
,
than
with
Them
against
us
;
yet
such
is
the
Integrity
,
Purity
,
Severity
,
yea
Majesty
of
our
Church
,
that
forasmuch
as
they
agreed
not
in
all
and
every
point
of
Belief
,
we
(
according
to
the
Creed
of
Athanasius
)
reject
them
and
as
spotted
and
blemished
Rags
do
cast
them
out
to
the
Dunghil
,
whom
poor
Fox
gathereth
up
again
with
great
diligence
,
putting
them
into
his
Calendar
for
Saints
,
and
chief
Pillers
of
his
new
Church
,
and
so
consequently
maketh
his
Church
of
our
Shoe
clouts
;
which
how
honorable
thing
it
may
be
esteemed
,
let
every
man
judge
:
For
if
these
Heretics
did
agree
with
him
in
all
Points
of
his
Doctrin
,
tho'
by
joyning
with
them
he
should
shew
himself
an
Heretic
;
yet
they
not
agreeing
but
in
some
Points
only
,
and
impugning
him
in
the
rest
,
it
sheweth
a
marvelous
base
mind
,
and
lack
of
common
sense
,
to
make
them
Pillars
of
his
Church
,
as
he
doth
.
13.
But
there
is
yet
another
point
worse
than
this
;
which
is
,
that
he
doth
not
only
allow
of
the
Religion
of
these
men
,
but
defendeth
also
and
justifieth
their
Life
and
Actions
in
what
case
soever
;
and
tho'
never
so
orderly
and
lawfully
condemned
by
the
Church
or
State
of
those
days
,
yea
tho'
they
were
convinced
to
have
conspired
the
King's
Murther
,
and
Ruin
to
the
State
,
or
had
broken
forth
into
open
War
and
Hostility
against
the
same
.
As
did
Sir
John
Oldcastle
(
by
his
Wife
called
Lord
Cobham
)
Sir
Roger
Acton
,
Stow
&
Walsing.
an.
1414.
and
many
other
their
Followers
,
in
the
first
year
of
King
Henry
V.
which
Story
you
may
read
in
John
Stow
truly
related
out
of
Thomas
Walsingham
,
and
other
ancient
Writers
.
Fox
from
p.
530
,
to
540.
14.
He
setteth
down
also
without
blushing
(
I
mean
Fox
)
as
well
the
Records
of
the
Chancery
,
as
the
Act
of
Parliament
it self
,
whereby
they
were
condemned
of
open
Treason
,
and
confessed
Rebellion
;
for
which
sixty
nine
were
condemned
in
one
day
by
public
Sentence
;
and
yet
doth
the
mad
fellow
take
upon
him
to
excuse
and
defend
them
all
by
a
long
Discourse
of
many
Leaves
together
,
scoffing
and
jesting
as
well
at
their
Arraignment
and
Sentence
given
,
as
also
at
the
Act
of
Parliament
holden
at
Leicester
,
Anno
2
Hen.
5.
cap.
7.
and
in
the
year
of
Christ
1415.
And
after
all
he
setteth
forth
,
in
contempt
of
this
public
Judgment
,
a
great
painted
Pageant
or
Picture
of
those
that
were
hanged
for
that
open
Fact
of
Rebellion
in
St.
Giles's
Field
in
London
,
as
of
true
Saints
and
Martyrs
;
namely
of
Sir
Roger
Acton
and
others
,
pag.
540.
And
some
Leaves
after
that
again
,
he
setteth
out
another
particular
Pageant
of
the
several
Execution
of
Sir
John
Oldcastle
,
Fox
p.
592.
with
this
Title
:
The
description
of
the
cruel
Martyrdom
of
Sir
John
Oldcastle
,
Lord
Cobham
.
And
more
than
this
,
he
appointeth
unto
them
their
several
Festival
Days
in
red
Letters
,
(
which
were
the
days
of
their
Hanging
)
as
unto
solemn
Martyrs
.
The
first
upon
the
sixth
of
January
,
with
this
Title
;
Sir
Roger
Acton
,
Knight
,
Martyr
:
And
the
other
upon
the
fifth
of
February
,
with
this
Inscription
in
his
Calendar
;
Sir
John
Oldcastle
,
Lord
Cobham
,
Martyr
.
Whereby
we
may
see
,
that
these
men
do
not
measure
things
as
they
are
in
themselves
,
but
as
they
serve
to
maintain
their
Faction
.
Fox
maketh
adversary
Heretics
of
his
Church
,
whether
they
will
or
no.
15.
And
it
is
further
to
be
noted
,
That
albeit
these
two
Rebellious
Knights
,
(
Acton
and
Oldcastle
)
besides
all
other
their
convicted
Crimes
,
did
make
public
Profession
of
a
far
different
Faith
from
John
Fox
(
as
may
be
seen
by
the
Confessions
and
Protestations
set
down
by
Fox
himself
)
yea
,
and
the
latter
of
them
also
did
openly
recant
all
the
Errors
and
Heresies
that
he
had
held
before
;
yet
notwithstanding
will
not
Fox
so
let
them
go
,
but
perforce
will
have
them
to
be
of
his
Church
,
whether
they
will
or
no.
It
would
be
over
long
to
rehearse
many
Examples
;
some
few
shall
you
have
for
a
tast
.
16.
Page
512.
Fox
setteth
down
the
Protestation
of
Sir
John
Oldcastle
with
this
Title
:
The
Christian
Belief
of
the
Lord
Cobham
.
By
which
Title
you
may
see
that
he
liketh
well
of
his
Belief
,
and
holdeth
it
for
truly
Christian
.
Well
,
mark
what
followeth
!
When
,
after
other
Articles
about
the
blessed
Trinity
,
and
Christ's
Deity
,
Sir
John
Oldcastle
cometh
to
treat
of
the
Sacrament
of
the
Altar
,
Sir
John
Oldcastle's
Protestation
at
his
death
.
he
protesteth
thus
:
And
forasmuch
as
I
am
falsly
accused
of
a
misbelief
in
the
Sacrament
of
the
Altar
,
I
signifie
here
to
all
men
that
this
is
my
Faith
concerning
that
;
I
believe
in
that
Sacrament
to
be
contained
very
Christ's
Body
and
Blood
,
under
the
similitudes
of
Wine
and
Bread
,
yea
the
same
Body
that
was
conceived
of
the
Holy
Ghost
,
born
of
the
Virgin
Mary
,
hung
on
the
Cross
,
died
and
was
buried
,
arose
the
third
day
from
the
dead
,
and
now
is
glorified
in
Heaven
.
This
was
his
Confession
,
and
is
related
here
by
Fox
:
And
will
Fox
agree
to
this
,
think
you
?
It
may
be
he
will
,
for
that
he
saith
nothing
against
it
at
all
in
this
place
.
17.
But
some
Leaves
after
,
repeating
another
Testimonial
of
the
said
Oldcastle's
Belief
,
witnessed
by
his
own
Friends
,
concerning
this
Article
,
he
writeth
thus
:
Furthermore
,
He
believeth
that
the
blessed
Sacrament
of
the
Altar
is
verily
and
truly
Christ's
Body
in
form
of
Bread.
Upon
which
words
Fox
maketh
this
Commentary
in
the
Margin
:
In
form
of
Bread
,
but
not
without
Bread
,
Fox
p.
520.
he
meaneth
.
Yea
,
John
,
is
that
his
meaning
?
How
then
standeth
this
with
his
former
words
,
Vnder
the
similitudes
of
Bread
and
Wine
?
Is
the
Similitude
of
Bread
true
Bread
?
Who
seeth
not
this
silly
shift
of
a
poor
baited
Fox
,
that
cannot
tell
whither
to
turn
his
head
?
But
mark
yet
a
far
worse
shift
!
18.
Sir
John
Oldcastle
shewing
his
Belief
about
three
sorts
of
Men
,
the
one
of
Saints
now
in
Heaven
,
the
second
in
Purgatory
,
Fox
p.
314.
the
third
here
Militant
upon
Earth
,
saith
thus
:
The
holy
Church
I
believe
to
be
divided
into
three
sorts
or
companies
;
whereof
the
first
are
now
in
Heaven
,
&c.
the
second
sort
are
in
Purgatory
,
abiding
the
Mercy
of
God
,
and
a
full
deliverance
of
pain
;
the
third
upon
Earth
,
&c.
To
this
speech
of
Purgatory
,
Fox
thought
best
(
left
it
might
disgrace
his
new
Martyr
)
to
add
this
Parenthesis
of
his
own
,
Fox's
perfidious
dealing
.
(
if
any
such
place
be
in
the
Scriptures
,
&c
)
And
by
this
you
may
perceive
how
he
proceedeth
in
all
the
rest
,
to
wit
,
most
perfidiously
,
like
a
Fox
in
all
.
19.
Furthermore
,
he
setteth
down
at
length
a
very
ample
and
earnest
Recantation
of
the
said
Sir
John
Oldcastle
,
taken
out
of
the
Records
,
as
authentically
made
as
can
be
devised
.
Wherein
he
thus
protested
:
In
Nomine
Dei
,
Fox
p.
529.
Amen
.
I
John
Oldcastle
,
denounced
,
detected
and
convicted
of
and
upon
divers
Articles
savouring
Heresie
and
Error
,
&c.
I
,
being
evil
seduced
by
divers
Seditious
Preachers
,
have
grievously
erred
,
heretically
persisted
,
blasphemously
answered
,
and
obstinately
rebelled
,
&c.
And
having
recounted
at
length
all
his
former
condemned
and
heretical
Opinions
,
he
endeth
thus
:
Over
and
besides
all
this
,
The
Abjuration
of
Sir
John
Oldcastle
.
I
John
Oldcastle
,
utterly
forsaking
and
renouncing
all
the
aforesaid
Errors
and
Heresies
,
and
all
other
like
unto
them
,
lay
my
hand
here
upon
this
Book
and
Evangel
of
God
,
and
swear
,
That
I
shall
never
more
from
henceforth
hold
these
aforesaid
Heresies
,
nor
yet
any
other
like
unto
them
wittingly
,
&c.
All
which
Recantation
and
Abjuration
being
related
at
large
by
John
Fox
,
he
saith
nothing
at
all
against
it
,
but
only
that
it
was
devised
by
the
Bishops
without
his
consent
;
alleging
no
one
Author
,
Witness
,
Writing
,
Record
,
Reason
,
or
probable
Conjecture
for
proof
thereof
,
but
followeth
the
fond
shift
Supra
part
1.
c.
5.
before
touched
by
me
against
the
Magd●burgenses
of
him
that
being
accused
of
heinous
Crimes
,
bringeth
in
first
the
best
Witnesses
of
all
the
City
to
prove
the
same
against
himself
,
and
then
answereth
all
with
only
saying
,
that
they
are
Lyars
,
and
know
not
what
they
say
.
In
which
kind
I
cannot
omit
to
allege
an
Example
or
two
more
for
your
better
satisfaction
in
this
behalf
.
20.
This
Fox
in
his
Protestation
to
the
Church
of
England
,
wherein
he
pretendeth
to
put
the
very
sum
of
all
his
whole
Volume
,
being
desirous
to
prove
the
Antiquity
of
this
his
visible
Church
,
not
only
by
these
Witnesses
,
(
the
Wickliffians
,
Hussites
,
Lollards
,
and
other
Sectaries
of
that
time
,
above
200
years
agone
)
but
also
by
the
testimonies
of
divers
Statutes
and
Acts
of
Parliaments
made
against
them
in
England
at
the
same
time
;
he
citeth
sundry
Statutes
and
Acts
of
Parliament
for
that
purpose
,
and
presently
discrediteth
the
same
again
,
telling
you
,
That
you
must
not
believe
Them
,
but
rather
Him
and
His
Words
against
them
all
.
You
shall
hear
him
in
his
own
words
.
21.
Let
any
man
(
saith
he
)
peruse
the
Acts
and
Statutes
of
Parliaments
passed
in
this
Realm
of
ancient
times
,
and
therein
consider
the
course
of
times
,
Fox
in
his
Prot.
p.
10.
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
,
Fox's
facility
in
rejecting
Parliaments
.
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
.
Fox
p.
10.
in
Protest
.
Another
Parliament
rejected
by
Fox
.
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
:
Fox
ib.
p.
10.
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
,
If
Wickliffian
Preachers
were
now
alive
,
the
Protestants
would
not
admit
them
.
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
,
How
Fox
hath
found
out
a
visible
Church
,
and
from
whence
.
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
,
How
the
Members
of
Fox's
visible
Church
do
hang
together
.
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
,
Of
Lollards
&
their
beginning
in
England
.
Prat.
l.
10.
haeres
.
p.
157.
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
,
Trit
.
in
chron.
an
.
Dom.
1315.
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
:
Fox
p.
429.
col.
1.
n.
15.
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
,
Wickliffians
were
called
Lollards
.
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
,
The
peculiar
Opinions
of
the
Lollards
.
Trit
.
ib.
)
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
,
Psal.
113.
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
she
answered
,
That
above-ground
she
was
,
but
under-ground
not
.
34.
There
followed
many
other
Heresies
also
from
this
time
downward
unto
King
Henry
VIII.'s
days
,
which
prevailed
diversly
in
divers
Countries
,
Flagellants
,
or
whipping
Heretics
.
an
.
Dom.
1350.
Trit
.
in
chron.
an.
1350.
as
the
Flagellants
,
or
Whippers
,
which
made
a
new
Baptism
of
Blood
,
and
held
divers
Articles
of
the
Lolhards
,
in
Germany
and
Hungary
,
about
the
year
of
Christ
1350
,
as
Tritemius
saith
.
The
Hussites
also
in
Bohemia
,
who
had
their
Doctrin
of
John
Husse
,
Scholar
of
John
Wickliff
,
(
but
yet
in
divers
Articles
differing
from
him
)
about
the
year
of
Christ
1415
,
Aeneas
Sylv.
histor.
Bohem.
cap.
35.
as
Aeneas
Sylvius
declareth
at
large
.
And
upon
this
Man
's
teaching
,
and
the
Doctrin
of
Hierom
of
Prague
(
that
lived
at
the
same
time
)
there
sprung
up
divers
different
Sects
in
Bohemia
,
as
the
Orebites
,
Adamites
,
Drecentians
,
Gallecians
,
Rochezanites
,
The
diversity
of
Sects
amongst
the
Hussites
.
Bon.
Decad.
4.
lib.
2.
Jacobites
,
Thaborites
,
and
others
.
Whereof
Aeneas
Sylvius
,
Bonfinius
,
and
other
Authors
do
treat
.
And
Bonfinius
writeth
,
That
Matthias
King
of
Hungary
was
wont
to
say
in
his
days
,
that
the
Sects
and
Sectaries
of
Bohemia
were
so
divers
and
contrary
one
to
the
other
,
as
if
no
other
Argument
were
against
them
,
this
were
sufficient
to
overthrow
them
all
.
And
the
same
confusion
remaineth
there
unto
this
day
.
35.
And
this
shall
suffice
for
the
Heresies
of
this
fifth
station
of
Time
;
especially
such
as
prevailed
most
in
England
from
Wickliff
unto
King
Henry
VIII
.
in
whose
days
Luther
rose
up
,
and
made
a
new
Sect.
For
albeit
in
many
Points
he
symbolized
,
and
had
concurrence
with
most
of
these
Sects
,
but
especially
with
the
Lolhards
and
Wickliffians
,
(
under
whose
Names
all
Sectaries
commonly
covered
themselves
in
our
Country
;
)
yet
had
Luther
divers
Points
also
peculiar
to
Him
and
His
,
which
made
them
properly
a
distinct
and
several
Sect
;
which
himself
confesseth
in
like
manner
,
disclaiming
by
Name
from
Husse
and
Hussites
in
these
words
:
Non
recte
faciunt
,
Luth.
in
respons.
ad
Rofensem
art.
30.
qui
me
Hussitam
vocant
;
non
enim
mecum
ille
sensit
:
They
do
not
well
that
call
me
a
Hussite
;
for
he
doth
not
agree
with
me
in
Doctrin
.
And
as
for
Wickliff
,
we
may
see
the
same
Judgment
of
Luther
by
the
testimony
of
Philip
Melancthon
,
Melanct.
epist.
ad
Freder
.
Mechonium
.
that
saith
of
him
,
Nec
intellexit
nec
tenuit
Fidei
Justitiam
;
He
neither
understood
nor
held
the
Justice
of
Faith
,
which
is
the
very
Foundation
of
Luther's
Gospel
and
Doctrin
.
36.
And
again
in
the
same
place
he
objecteth
divers
other
erroneous
Doctrins
unto
him
:
as
,
That
he
doth
take
away
all
Civil
and
Politic
Government
;
that
he
holdeth
for
unlawful
to
Priests
to
possess
any
thing
proper
;
that
no
Tythes
are
to
be
paid
,
and
the
like
.
Which
Doctrins
of
Wickliff
notwithstanding
our
John
Fox
defendeth
,
commending
highly
the
Teachers
and
Professors
thereof
,
in
all
his
tract
of
Time
from
King
Edward
III.
to
King
Henry
VIII
.
canonizing
them
for
Saints
that
were
any
way
punished
or
called
in
question
for
any
of
these
Doctrins
,
under
the
Reigns
of
King
Richard
II.
or
King
Henry
IV
,
V
,
VI
,
or
VII
.
and
other
Kings
of
that
time
.
And
in
this
Argument
is
spent
the
whole
sum
of
his
fifth
and
sixth
Books
,
in
which
Books
the
very
Titles
of
the
Pages
may
sufficiently
testifie
what
is
handled
therein
.
Anno
Dom.
1382.
As
for
Example
,
page
406.
under
the
Reign
of
King
Richard
II.
is
this
Title
,
The
first
Law
for
burning
the
Professors
of
the
Gospel
Whereby
you
see
that
he
calleth
all
these
men
,
whether
they
be
Wickliffians
,
Hussites
,
or
Lolhards
,
Professors
of
Christ's
Gospel
,
and
consequently
must
he
needs
hold
for
Evangelical
Truth
all
which
they
did
hold
:
and
so
in
effect
he
doth
,
in
handling
their
Causes
throughout
these
two
Books
,
against
the
Bishops
and
Princes
that
punished
them
,
though
in
clear
words
and
Categorical
Propositions
he
dare
not
do
it
.
37.
And
this
is
the
sluttering
and
stammering
,
turning
and
winding
of
this
our
Fox
,
as
you
can
never
know
where
to
have
him
;
for
that
now
he
affirmeth
,
now
he
denieth
;
now
he
leaveth
the
matter
doubtful
;
now
he
moveth
a
question
,
but
solveth
it
not
;
now
he
gainsayeth
and
contradicteth
himself
;
now
he
saith
one
thing
in
words
,
and
prosecuteth
another
in
deed
.
As
for
Example
,
How
Fox
behaveth
himself
in
defending
Wickliffians
&
their
Doctrin
.
He
confesseth
before
in
words
,
(
as
you
have
heard
)
That
Wickliff
had
divers
blemishes
in
Doctrin
,
(
that
is
to
say
,
Errors
and
Heresies
,
)
and
so
it
may
appear
,
as
well
by
that
which
we
have
set
down
thereof
,
as
also
by
the
Judgment
of
Melancthon
;
and
yet
in
prosecution
of
his
Work
John
Fox
will
not
stick
to
commend
the
worst
of
those
Doctrins
,
as
we
may
see
by
the
very
Titles
of
the
Pages
set
over
these
Books
.
38.
As
for
Example
,
page
420.
he
putteth
this
Title
over
the
said
Page
:
Temporalities
may
be
taken
from
the
Clergy
,
&c.
And
then
yet
further
,
in
the
same
Page
he
putteth
this
Head
or
beginning
to
a
long
Discourse
about
this
matter
in
these
words
:
The
second
Disputation
in
the
Vniversity
of
Prague
,
upon
the
seventeenth
Article
of
John
Wickliff
,
most
fruitful
to
be
read
,
proving
by
twenty-four
Reasons
out
of
the
Scriptures
,
that
Temporal
Lords
and
Princes
may
take
away
Temporalities
from
the
Clergy
,
&c.
This
is
the
Title
of
this
fruitful
Discourse
for
taking
away
all
Temporal
Fruits
from
the
Clergy
.
But
how
fruitful
soever
this
Disputation
may
seem
to
John
Fox
against
Clergy-Temporalities
,
that
perhaps
could
get
none
for
himself
;
yet
to
others
of
his
Clergy
,
that
possess
Temporalities
,
I
doubt
much
whether
it
will
seem
so
fruitful
,
or
be
so
well
liked
of
as
by
John
Fox
,
who
for
his
twenty-four
Reasons
alleged
for
the
same
,
may
chance
be
related
into
some
Rank
of
the
twenty-four
Orders
,
fit
for
a
Man
of
his
Degree
and
Merits
.
39.
Moreover
,
page
426.
he
hath
this
Title
,
Tythes
proved
to
be
pure
Alms.
Which
Title
I
think
also
will
not
greatly
content
the
most
of
his
Fellow-Ministers
,
if
their
Parishioners
should
stand
upon
this
Doctrin
with
them
,
to
wit
,
That
their
Tythes
are
pure
Alms
,
according
to
the
Gospel
of
John
Wickliff
and
John
Fox
;
and
consequently
they
may
deny
or
detain
them
when
they
list
,
or
give
so
much
thereof
unto
Ministers
as
they
list
,
and
no
more
,
which
oftentimes
perhaps
would
be
very
little
.
But
what
would
these
Ministers
,
think
you
,
(
but
especially
their
Wives
and
Children
)
say
of
this
Doctrin
,
if
once
they
felt
hunger
come
upon
them
thereby
?
yet
Fox
prosecuteth
the
same
Title
over
other
Pages
.
As
for
Example
,
page
446.
he
hath
these
words
:
Fox
alloweth
taking
away
of
Tythes
and
Temporalities
from
the
Clergy
.
Tythes
not
expresly
commanded
anew
by
Christ
;
and
then
hath
he
this
Note
:
If
Tythes
be
claimed
by
force
of
the
Old
Law
,
then
Priests
by
the
same
Law
are
bound
to
have
no
Temporalities
.
And
this
matter
Fox
doth
prosecute
at
large
,
as
one
Article
among
other
,
of
one
Walter
Brute
,
a
Lay-man
of
the
Sect
of
Wickliff
;
in
whom
,
saith
Fox
,
the
mighty
operation
of
God's
Spirit
did
effectuate
such
constancy
,
as
in
this
and
other
Articles
he
resisted
openly
the
Bishop
of
Hereford
in
his
time
,
&c.
Lo
here
the
approbation
of
Brute's
Spirit
,
whose
fourth
Article
was
,
as
Fox
himself
setteth
down
,
That
no
man
is
bound
to
give
Tythes
;
Fox
p.
348.
and
if
any
man
will
needs
give
,
he
may
give
to
whom
he
will
,
excluding
thereby
their
Curates
.
Another
Article
also
was
of
the
said
Brute
,
That
a
Priest
receiving
by
bargain
any
thing
of
Yearly
Annuity
,
is
thereby
a
Schismatic
,
and
Excommunicate
.
Which
if
it
be
true
,
then
are
his
Ministers
in
a
hard
case
at
this
day
in
England
,
who
do
bargain
for
their
Service
and
Wages
due
thereunto
.
40.
And
so
goeth
Fox
on
from
Point
to
Point
to
ratifie
John
Wickliff's
Doctrin
,
or
at
least
the
Professors
thereof
;
not
considering
(
simple
Fellow
)
how
much
they
differ
from
him
,
or
make
against
him
,
so
they
be
contrary
to
the
Pope
of
Rome
,
or
condemned
by
him
.
For
further
proof
of
which
Folly
and
blind
Ignorance
,
we
shall
pass
now
to
treat
in
a
several
Chapter
what
manner
of
Continuance
and
Succession
of
his
Church
he
deviseth
,
thro'out
the
Rabble
of
these
opposite
Sects
,
from
the
time
of
Pope
Innocentius
III.
to
the
Reign
of
King
Henry
VIII
.
whereby
I
doubt
not
but
the
Reader
will
remain
sufficiently
instructed
of
these
Mens
madness
,
that
of
so
contrary
and
repugnant
Spirits
will
needs
frame
to
themselves
the
Unity
of
a
true
Christian
Church
.
CHAP.
X.
The
most
absurd
and
ridiculous
Succession
of
Sectaries
appointed
by
John
Fox
for
the
Continuance
of
his
Church
from
Pope
Innocentius
III.
downward
;
where
also
by
this
occasion
is
declared
the
true
Nature
and
Conditions
of
lawful
Ecclesiastical
Succession
.
HAving
now
followed
John
Fox
throughout
all
this
Treatise
from
Christ's
time
to
ours
,
to
see
what
visible
course
and
race
he
would
set
down
,
as
well
of
His
Church
as
Ours
,
(
according
to
his
promise
made
in
the
beginning
of
his
Acts
and
Monuments
)
we
have
found
him
hitherto
to
have
talked
only
in
a
manner
of
Our
Church
,
that
is
to
say
,
of
the
Universal
Roman
Church
,
perspicuously
come
down
by
succession
of
Years
and
Ages
from
the
Apostles
to
Us
;
neither
did
John
Fox
for
twelve
hundred
years
together
so
much
as
name
unto
us
any
other
Congregation
of
Men
or
Women
,
small
or
great
,
good
or
bad
,
(
that
in
this
time
bare
the
Name
of
a
Christian
Church
)
besides
the
other
;
nor
did
he
pretend
any
Succession
,
fearing
perhaps
those
words
of
Tertullian
[
](A56472-e113710-b)*
*
Supra
c.
10.
Tertull.
l.
de
Praescript
.
before
recited
:
Confingant
tale
aliquid
Haeretici
,
&c.
Let
Heretics
presume
to
feign
or
devise
any
such
Succession
of
Bishops
,
Teachers
and
Pastors
for
Their
Church
as
we
have
alleged
for
Ours
,
if
they
dare
.
2.
But
now
,
from
Pope
Innocentius's
time
downwards
,
John
Fox
presuming
that
all
the
other
Church
was
fallen
from
God
,
(
a
great
presumption
indeed
,
as
before
hath
been
shewed
)
he
bringeth
us
forth
in
place
thereof
another
Company
of
Men
,
which
he
saith
in
those
days
made
the
true
Church
,
(
for
that
they
were
condemned
by
the
other
Church
,
which
he
holdeth
for
the
false
.
)
And
these
were
a
certain
Rabblement
of
Sectaries
different
in
Opinions
and
Professions
not
only
from
Us
,
but
also
from
John
Fox
and
his
Crew
,
and
most
of
all
among
themselves
,
being
of
divers
Countries
,
Sects
,
Times
,
Ages
,
Offices
and
Functions
,
and
cohering
together
in
no
other
form
at
all
of
Succession
,
but
that
one
rose
or
sprung
up
after
the
other
.
For
which
cause
Fox
himself
in
his
Acts
and
Monuments
doth
not
handle
their
Affairs
as
of
any
Congregation
that
ever
met
together
,
or
saw
perhaps
one
another
,
or
had
Conference
,
Order
,
Subordination
or
Succession
among
themselves
,
but
only
tieth
them
together
in
a
certain
List
or
Catalogue
,
as
Sampson's
Foxes
were
by
the
Tails
.
Judic.
15.
Which
List
or
Catalogue
he
setteth
down
in
his
foresaid
Protestation
to
the
Church
of
England
:
Fox
in
Protest
.
ad
Eccl.
Angl.
telling
us
first
,
That
during
the
time
of
the
last
400
years
,
from
Pope
Innocentius
downwards
,
the
true
Church
of
Christ
durst
not
openly
appear
in
the
face
of
the
World
,
being
oppressed
by
Tyranny
;
but
yet
that
it
remained
from
time
to
time
visibly
in
certain
chosen
Members
,
that
not
only
bare
secret
good
affection
to
sincere
Doctrin
,
but
stood
also
in
the
defence
of
Truth
against
the
Church
of
Rome
.
3.
This
is
his
Assertion
;
which
he
proveth
by
a
large
List
or
Catalogue
(
as
I
have
said
)
of
sundry
that
were
in
this
time
censured
and
condemned
in
some
part
of
Doctrin
by
the
said
Roman
Church
.
Fox
ib.
p.
10.
In
which
Catalogue
(
saith
he
)
first
to
pretermit
Bertramus
and
Berengarius
,
which
were
before
Pope
Innocentius
III.
a
[
](A56472-e113970-b)*
*
What
Learning
they
were
of
you
shall
see
afterwards
.
Learned
multitude
of
sufficient
Witnesses
here
might
be
produced
,
whose
Names
neither
are
obscure
,
nor
Doctrin
unknown
,
as
Joachim
Abbot
of
Calabria
,
Almaricus
a
Learned
Bishop
,
that
was
judged
an
Heretic
for
holding
against
Images
;
besides
the
Martyrs
of
Alsatia
,
of
whom
we
read
an
hundred
to
be
burned
by
Pope
Innocentius
in
one
day
.
Add
likewise
(
saith
he
)
to
these
the
Waldenses
and
Albigenses
,
Marsilius
Patavinus
,
Gulielmus
de
Sancto
Amore
,
Symon
Tornacensis
,
Arnoldus
de
nova
Villa
,
Joannes
Semica
,
besides
divers
others
Preachers
in
Suevia
,
standing
against
the
Pope
,
Anno
1240
,
&c.
4.
Thus
beginneth
Fox
his
Catalogue
,
and
then
goeth
he
forward
with
Joannes
Anglicus
a
Master
of
Paris
,
Mark
what
men
Fox
doth
couple
together
as
of
one
Faith.
Petrus
Joannis
a
Minorite
,
burned
after
his
death
;
Robert
Grossehead
Bishop
of
Lincoln
,
called
Malleus
Romanorum
,
&c.
And
further
he
addeth
Joannes
de
Ganduno
,
Eudo
Duke
of
Burgundy
,
that
counselled
the
French
King
to
receive
the
Popes
Extravagants
,
Dantes
an
Italian
Poet
,
that
wrote
against
Popes
,
Monks
and
Friars
,
together
with
Petrarcha
,
and
them
Conradus
Hagaz
imprisoned
for
preaching
against
the
Mass
,
Anno
1339
,
&c.
And
to
these
again
he
coupleth
Franciscus
de
Arcaterra
,
and
others
burned
for
new
Opinions
,
Gregorius
Ariminensis
,
Armachanus
,
Occham
,
and
others
,
as
tho'
these
had
been
all
of
the
same
Opinions
.
And
finally
,
he
falleth
upon
the
Lollards
,
Wickliffians
,
Hussites
,
and
their
Followers
in
England
and
Bohemia
,
succeeding
one
after
another
,
now
in
this
Country
,
now
in
that
,
now
upon
one
occasion
,
and
now
upon
another
,
until
the
Reign
of
King
Henry
III.
when
Martin
Luther
began
his
Profession
,
who
did
agree
and
symbolize
in
divers
Points
with
the
said
former
Sects
of
Waldenses
and
Albigenses
,
Lollards
,
Wickliffians
,
and
Hussites
,
and
differed
in
others
,
as
before
hath
been
declared
:
And
after
the
Lutherans
did
follow
again
others
,
partly
agreeing
,
and
partly
disagreeing
,
as
Zuinglius
,
Calvinus
,
Beza
,
Oecolampadius
,
and
others
unto
our
days
,
and
every
one
affirming
his
Opinions
to
be
the
New
Gospel
.
5.
And
this
is
the
visible
Succession
(
forsooth
)
which
John
Fox
hath
devised
to
set
down
for
the
proof
of
his
new
Church
,
and
the
Antiquity
thereof
for
400
years
past
:
And
it
is
like
as
if
a
man
in
England
,
to
disgrace
the
City
of
London
,
A
fit
similitude
&
comparison
.
should
seek
out
the
Records
of
all
those
that
have
been
hanged
at
Tyburn
for
Theft
or
Murthers
for
400
years
:
and
having
found
them
out
,
should
produce
them
for
Witnesses
of
the
truth
,
and
for
honest
men
and
good
Citizens
;
condemning
both
the
Judges
and
Jurors
and
whole
Country
,
that
gave
Sentence
and
Verdict
against
them
.
And
yet
if
you
will
see
how
John
Fox
playeth
the
Fool
indeed
,
and
braggeth
of
this
Succession
of
his
Church
,
observe
what
he
writeth
presently
upon
the
enumeration
of
these
foresaid
Pillars
of
his
Church
.
6.
Wherefore
if
any
be
so
beguiled
in
his
Opinion
(
saith
he
)
as
to
think
that
the
Doctrin
of
the
Church
of
Rome
(
as
now
it
standeth
)
is
of
such
Antiquity
,
and
that
the
same
was
never
impugned
before
the
time
of
Luther
and
Zuinglius
now
of
late
;
let
him
read
these
Histories
,
and
peruse
the
Acts
of
Parliament
passed
in
this
Realm
of
ancient
time
;
as
,
Anno
5
Regis
Richardi
2.
1380
,
&c.
Fond
reasoning
of
Fox
.
Did
you
ever
hear
a
man
in
his
Wits
reason
in
this
sort
?
How
doth
this
Catalogue
(
I
pray
you
)
of
condemned
Heretics
(
for
these
last
400
years
)
impugn
the
Antiquity
of
the
Roman
Church
or
Doctrin
before
that
time
?
And
again
,
Who
doth
deny
but
that
the
same
Roman
Church
and
Doctrin
was
impugned
by
old
Heretics
long
before
Luther
and
Zuinglius
;
yea
,
and
before
Wickliff
,
Waldenses
,
Albigenses
,
and
Berengarius
were
born
,
as
by
our
former
deduction
hath
appeared
that
she
was
impugned
by
Heretics
of
every
Age
?
And
moreover
,
To
what
purpose
doth
Fox
will
us
to
read
these
Histories
,
and
the
Acts
of
Parliament
passed
against
Wickliffians
in
the
time
of
King
Richard
II
?
To
what
purpose
(
I
say
)
doth
this
simple
Fellow
talk
and
write
this
against
himself
,
seeing
that
by
these
Histories
and
Statutes
we
learn
nothing
(
as
before
we
have
noted
)
but
only
that
his
elder
Brethren
the
Lollards
and
Wickliffians
were
condemned
for
Heretics
by
public
Authority
of
our
Realm
above
200
years
agone
?
Which
we
grant
unto
him
without
further
proof
?
7.
Wherefore
,
to
leave
this
childish
babling
,
that
is
without
sense
,
consequence
,
or
reason
,
and
to
return
to
some
more
serious
Argument
:
We
shall
handle
here
two
Points
for
better
discussion
of
this
Succession
of
Sectaries
alleged
by
John
Fox
.
First
,
What
are
the
Conditions
necessarily
required
to
a
good
Ecclesiastical
Succession
,
for
demonstrating
a
Church
:
And
then
,
Two
Points
to
be
handled
in
this
Chapter
.
What
manner
of
men
these
were
indeed
,
which
Fox
doth
here
assign
for
Representation
of
his
Church
.
And
all
shall
be
done
with
as
much
brevity
as
may
be
.
8.
The
first
Condition
is
,
That
this
Succession
of
men
that
make
the
Church
be
Universal
both
in
Place
and
Time
;
that
is
to
say
,
The
conditions
of
Eccles.
Succession
.
Aug
in
Psal
.
90.
Conc.
2.
&
ead
.
ferè
in
Psa.
56.
(
to
use
St.
Augustin's
words
)
Non
quae
hoc
loco
est
,
sed
quae
hoc
loco
,
&
per
totum
Orbem
terrarum
;
nec
illa
quae
hoc
tempore
,
sed
ab
ipso
Abel
,
usque
in
finem
,
&c.
That
it
be
not
in
this
or
that
particular
place
only
,
but
in
this
place
,
and
throughout
the
whole
World
;
and
that
it
be
not
only
in
this
or
that
time
,
but
that
it
be
from
Abel
to
the
end
of
the
World.
By
which
words
of
St.
Augustin
we
see
that
the
visible
Succession
of
the
true
Church
must
be
Universal
,
first
in
Place
,
and
that
it
must
be
a
visible
Company
professing
Christ
under
one
Faith
and
Doctrin
,
not
in
this
or
that
particular
Country
,
Province
or
Place
only
,
but
over
all
the
World
,
where
Christians
are
.
And
so
we
see
it
verified
in
the
Succession
of
the
Roman
Church
in
our
former
deductions
.
9.
Secondly
,
It
must
be
Universal
in
Time
,
True
Succession
of
the
Church
must
be
Universal
both
in
place
and
time
.
for
that
it
must
not
begin
from
John
Wickliff
only
,
Bertramus
,
or
Berengarius
,
(
as
John
Fox
doth
appoint
the
Visibility
of
his
Church
)
but
it
must
come
down
from
the
Apostles
,
and
endure
visibly
to
the
end
of
the
World
;
yea
,
from
Abel
himself
,
(
as
St.
Augustin
saith
)
for
that
even
from
Him
Christ
instituted
a
visible
Church
,
and
continued
the
same
by
Succession
under
all
three
Laws
,
both
of
Naturè
,
of
Moyses
,
and
of
Grace
,
as
St.
Augustin
in
his
Book
de
Civitate
Dei
doth
declare
at
large
,
and
in
our
days
Dr.
Sanders
most
Learnedly
,
in
his
Excellent
Work
de
Visibili
Monarchia
,
doth
prove
the
same
.
10.
So
as
this
Collection
of
Sectaries
alleged
here
by
John
Fox
,
being
neither
Universal
in
place
,
nor
agreeing
in
Faith
with
the
Universal
known
Church
of
Christendom
,
but
with
particular
Assemblies
,
(
one
in
one
place
,
and
another
in
another
)
nor
yet
having
Universality
of
Time
;
as
not
coming
down
from
the
Apostles
Age
,
but
only
for
some
400
years
,
as
Fox
himself
confesseth
:
these
men
(
I
say
)
cannot
make
a
true
Church
,
tho'
they
have
some
sparks
of
true
Doctrin
among
them
,
as
Fox
braggeth
;
seeing
it
is
true
which
St.
Augustin
affirmeth
:
Aug.
l.
de
unit
.
Eccles.
c.
4.
Quicunque
credunt
,
quòd
Christus
Jesus
in
Carne
venerit
,
&
quòd
fit
Filius
Dei
,
&c.
Et
tamen
ab
ejus
Corpore
,
quod
est
Ecclesia
ita
dissentiunt
;
ut
eorum
communio
non
sit
cum
toto
quacunque
diffunditur
,
sed
in
aliqua
parte
separata
inveniatur
,
manifestum
est
eos
non
esse
in
Catholica
Ecclesia
;
Whosoever
doth
believe
,
that
Christ
Jesus
came
in
Flesh
,
and
that
he
is
the
Son
of
God
,
&c.
And
that
they
do
so
dissent
from
his
Body
,
that
is
the
Church
;
as
they
do
not
communicate
with
the
whole
spread
over
all
parts
,
but
only
with
some
separate
part
,
it
is
manifest
that
these
men
are
not
of
the
Catholic
Church
.
And
thus
much
of
the
first
Condition
.
Succession
is
understood
principally
of
Bishops
.
Aug.
l.
1.
cont.
advers.
Leg.
&
Prophet
.
c.
20.
11.
The
second
Point
to
be
considered
is
,
When
the
ancient
Fathers
do
stand
upon
visible
Succession
of
Men
as
a
Note
of
the
true
Church
,
they
meant
it
especially
by
Bishops
,
that
come
down
by
continual
Succession
from
the
Apostles
time
to
ours
:
Ecclesia
(
saith
St.
Augustin
)
ab
Apostolorum
temporibus
per
Episcoporum
Successiones
certissimas
usque
ad
nostrum
,
&
deinceps
tempora
,
perseverat
;
The
true
Church
doth
persevere
from
the
Apostles
time
unto
ours
,
and
after
us
again
to
the
Worlds
end
,
by
most
certain
Succession
of
Bishops
,
Iren.
l.
3.
c.
3.
Tert.
de
praesc
.
Opt.
l.
2.
cont.
Donat.
Aug.
ep.
165.
&c.
St.
Irenaeus
also
,
Tertullian
,
Optatus
,
and
St.
Augustin
before-alleged
,
do
each
of
them
(
as
you
have
heard
)
deduce
the
visible
Succession
of
the
Church
from
the
Apostles
to
their
days
by
the
visible
Succession
of
the
Roman
Bishops
.
12.
And
finally
,
the
Sentence
of
the
said
holy
Father
St.
Augustin
is
notoriously
known
in
many
parts
of
his
Works
concerning
the
importance
of
this
Succession
:
Aug.
cont.
ep.
fundam
.
c.
4.
Tenet
me
(
saith
he
)
in
Ecclesia
Catholica
ab
ipsa
Sede
Petri
ad
praesentem
Episcopatum
Successio
Sacerdotum
;
The
Succession
of
Priests
(
he
meaneth
Bishops
)
from
the
Seat
of
St.
Peter
unto
the
present
Bishop
of
Rome
,
holdeth
me
in
the
Catholic
Church
.
And
again
,
against
his
old
Master
Faustus
the
Manichee
:
Aug.
l.
2.
cont.
Faust
.
c.
2.
Vides
in
hac
re
,
quid
Ecclesiae
Catholicae
valeat
Authoritas
,
quae
ab
ipsis
fundatissimis
Sedibus
Apostolorum
usque
ad
hodiernum
diem
,
succedentium
sibimet
Episcoporum
serie
,
&
tot
populorum
consensione
firmatur
;
Dost
thou
not
see
of
what
force
the
Authority
of
the
Catholic
Church
is
,
which
being
established
by
the
most
firm
foundations
of
the
Apostolic
See
,
doth
endure
unto
this
day
,
by
the
Race
of
Bishops
succeeding
one
another
,
and
by
the
consent
of
so
many
Nations
under
their
Government
?
Four
Points
required
in
true
Succession
of
the
Catholic
Church
.
13.
Behold
here
four
things
especially
required
by
St.
Augustin
in
Succession
of
men
,
that
must
demonstrate
a
true
Church
.
First
,
That
the
chief
Heads
thereof
must
be
Bishops
.
Secondly
,
They
must
succeed
orderly
one
to
another
.
Thirdly
,
They
must
come
down
from
the
very
Apostles
,
as
before
hath
been
shewed
.
Fourthly
,
Christian
Nations
must
agree
in
the
same
Faith
under
them
.
All
which
four
Points
are
to
be
found
in
the
Succession
of
the
Universal
Roman
Church
,
as
you
have
seen
;
but
no
one
of
them
(
and
much
less
all
)
are
to
be
found
in
this
Rabble
of
Heresies
and
Sectaries
,
scrap'd
together
by
Fox
in
his
former
Catalogue
:
For
neither
were
they
Bishops
at
all
,
but
private
men
,
as
after
shall
be
shewed
,
(
tho'
Fox
most
falsly
doth
affirm
one
of
them
to
have
been
a
Learned
Bishop
:
)
Nor
did
they
succeed
in
Office
,
Function
,
Charge
or
Jurisdiction
the
one
to
the
other
,
or
concurred
in
one
Time
,
Country
,
or
place
;
but
one
in
one
corner
,
and
another
in
another
:
One
stept
up
in
Germany
,
another
in
France
,
another
in
Italy
,
and
another
in
England
;
the
one
a
Priest
,
another
a
Friar
,
another
a
Merchant
,
The
successive
Pillars
of
Fox
his
Church
have
no
connexion
or
coherence
the
one
with
the
other
.
and
the
other
a
Souldier
or
Crafts-man
,
of
different
States
,
Professions
,
and
Conditions
;
yea
,
of
different
Faith
and
Religion
also
,
as
presently
shall
be
shewed
.
Neither
had
they
any
relation
one
to
the
other
,
more
than
Botley
to
Billingsgate
,
or
Canterbury
to
Constantinople
.
And
as
for
Antiquity
,
and
coming
down
by
Succession
from
the
Apostles
,
they
are
far
from
it
,
as
Fox
himself
confesseth
,
in
that
he
beginneth
his
Catalogue
only
from
Pope
Innocentius
,
1200
years
after
Christ
,
as
you
have
heard
.
So
as
if
Christ
had
any
visible
Church
before
this
time
,
it
must
needs
be
Ours
?
by
Fox's
own
confession
.
14.
And
finally
,
the
last
Point
mentioned
here
,
and
so
highly
esteemed
by
St.
Augustin
,
of
the
consent
of
People
and
Nations
,
tot
populorum
consensione
firmatur
;
whereof
he
maketh
such
account
in
another
place
,
as
he
saith
,
Aug.
ep.
48.
ad
Vincent
.
Rogatian
.
Anathema
erit
quisquis
annunciaverit
Ecclesiam
praeter
Communicationem
omnium
gentium
;
He
shall
be
accursed
whosoever
shall
say
the
Church
to
be
any
other
but
the
Communication
of
all
Nations
,
This
quality
,
I
say
,
he
that
shall
consider
and
examin
in
these
poor
Fellows
alleged
by
Fox
,
(
who
were
but
a
few
Outcasts
of
every
Country
where
they
sprung
)
,
shall
find
it
so
ridiculous
and
contemptible
a
thing
in
respect
of
the
main
consent
of
Nations
under
the
Roman
Church
,
as
without
laughter
it
cannot
be
spoken
of
.
15.
Finally
,
of
this
ridiculous
Succession
of
Heretics
the
same
holy
Father
writeth
fitly
in
these
words
:
Aug.
ep.
42.
ad
Mandrens
.
&
tract.
2.
in
ep.
Joan.
Videtis
certè
multos
praecisos
à
radice
Christianae
Societatis
,
quae
per
Sedes
Apostolorum
&
Successiones
Episcoporum
certa
per
Orbem
propagatione
diffunditur
,
de
sola
figura
Originis
sub
Christiano
nomine
quasi
arescentia
sarmenta
gloriari
,
quas
Haereses
&
Schismata
nominamus
;
Truly
you
see
many
cut
off
from
the
root
of
this
Christian
Society
(
the
Church
)
which
Society
is
spread
over
all
the
World
by
the
Seats
of
the
Apostles
,
and
Succession
of
Bishops
,
as
it
were
by
a
most
certain
Propagation
or
Generation
;
and
these
Fellows
do
brag
of
a
certain
figure
or
similitude
of
a
Beginning
or
Succession
under
the
name
of
Christians
,
but
are
indeed
wither'd
Branches
cut
off
from
the
Vine
,
and
these
we
call
Heretics
and
Schismatics
.
A
notable
saying
of
S.
Aug.
touching
Fox's
Church
.
Thus
saith
St.
Augustin
.
And
could
any
man
describe
better
the
Apish
Imitation
of
John
Fox
,
endeavouring
to
bring
in
his
Succession
of
a
few
condemned
Heretics
,
de
sola
figura
Originis
sub
Christiano
nomine
gloriantes
,
bragging
only
of
a
certain
similitude
of
Beginning
and
Succession
,
under
the
name
of
reformed
Christians
,
but
indeed
cast
out
and
condemned
by
the
Universal
Church
?
16.
This
then
is
the
second
Point
to
be
noted
about
the
quality
of
Ecclesiastical
Succession
.
But
another
there
is
of
no
less
moment
,
but
rather
more
:
And
this
is
,
That
those
who
succeed
one
another
in
the
self-same
Church
,
The
3
Point
required
in
Succession
,
unity
of
Faith.
be
also
of
one
Faith
and
Belief
in
all
Articles
of
Religion
.
For
if
they
differ
,
tho'
it
were
but
in
any
one
substantial
Point
,
they
cannot
be
of
one
Church
,
nor
of
one
Communion
,
nor
be
saved
together
;
for
that
,
as
there
is
but
one
God
,
one
Christ
,
one
Church
,
and
one
Baptism
,
(
as
the
Apostle
testifieth
)
so
is
there
but
one
only
Faith
in
the
same
Church
to
be
saved
by
;
which
all
men
must
hold
unitedly
,
wholly
and
inviolably
,
or
else
(
as
in
the
Creed
of
St.
Athanasius
is
affirmed
)
absque
dubio
in
aeternum
peribit
,
Athan.
in
Symb.
without
doubt
he
shall
perish
eternally
that
disagreeth
or
dissenteth
.
17.
It
were
a
long
matter
to
stand
here
upon
the
proof
of
this
Point
,
to
wit
,
how
exact
and
severe
the
Catholic
Church
is
,
and
ever
hath
been
,
in
defending
this
strict
Simplicity
,
Union
,
and
Conformity
of
Faith
,
in
all
those
that
will
be
her
Children
,
[
](A56472-e116000-b)*
*
Dom.
Thom
22.
q.
5.
art
3.
&
Caet
.
in
cundem
&
Greg.
de
Valent.
ead.
4.
disp.
1.
punct.
3.
St.
Thomas
handleth
the
matter
at
large
,
and
very
substantially
,
and
so
do
other
School-men
after
him
,
shewing
,
That
whosoever
erreth
in
any
one
Article
of
Catholic
Faith
obstinately
,
loseth
his
whole
Faith
in
all
the
rest
which
he
seemeth
to
believe
.
And
yieldeth
most
evident
reasons
for
the
same
.
And
of
the
same
severity
were
the
ancient
Fathers
in
this
behalf
;
Cyp.
l.
1.
ep.
6.
ad
Magnum
.
Luc.
11.
as
St.
Cyprian
,
who
applying
to
this
purpose
those
words
of
Christ
,
Qui
non
est
mecum
,
adversum
me
est
;
He
that
is
not
with
me
is
against
me
:
saith
,
It
was
meant
by
Christ
of
all
sorts
of
Heretics
whatsoever
.
Gregory
Nazianzen
also
writeth
,
Nazian.
tract
.
de
fide
.
Qui
uno
verbo
,
tanquam
veneni
gutta
inficiunt
,
&c.
They
who
by
any
one
word
,
as
with
a
drop
of
Poyson
,
do
infect
the
simple
Faith
of
Christ
,
are
to
be
cast
out
of
the
Church
as
Heretics
,
&c.
And
St.
Hierom
,
Propter
unum
etiam
verbum
,
Hier.
l.
3.
Apol.
contra
Ruffin
.
aut
duo
,
&c.
For
one
word
or
two
contrary
to
the
Catholic
Faith
many
Heresies
have
been
cast
out
of
the
Church
.
And
finally
,
St.
Augustin
having
reckon'd
up
Eighty
particular
Heresies
,
in
his
Book
to
Quod-vult-deus
,
he
saith
,
That
there
may
chance
to
lurk
many
other
petty
Heresies
unknown
to
him
,
Aug.
l.
de
haeres
.
in
fine
.
Quarum
aliquam
quisquis
tenuerit
,
Christianus
Catholicus
non
erit
;
Of
which
Heresies
whosoever
shall
hold
any
one
,
he
shall
not
be
a
Catholic
Christian
,
and
consequently
cannot
be
saved
.
A
dreadful
Censure
of
the
Fathers
against
those
that
be
infected
with
Heresie
.
Aug.
ep.
48.
ad
Vincent
.
18.
Mark
the
severity
of
this
holy
Man
;
affirming
,
That
whosoever
holdeth
any
the
least
hidden
Heresie
whatsoever
,
cannot
be
saved
.
A
dreadful
Sentence
(
no
doubt
)
for
many
of
our
Country-men
at
this
day
(
if
well
they
thought
of
their
own
case
)
who
think
it
lawful
,
or
at
leastwise
not
much
dangerous
,
to
hold
private
Opinions
at
their
own
pleasure
;
yea
many
of
them
thinking
,
as
the
old
Donatists
did
,
which
St.
Augustin
relateth
,
and
greatly
condemneth
:
Nihil
interesse
credentes
,
in
qua
,
quisque
parte
Christianus
sit
,
believing
that
it
is
not
of
great
importance
in
what
part
(
Sect
or
Faction
)
soever
a
man
be
a
Christian
,
so
he
believe
in
Christ
.
Thus
thought
the
Donatists
,
and
are
much
reprehended
by
St.
Augustin
for
it
.
And
this
no
doubt
is
the
Opinion
of
many
English-men
at
this
day
,
who
being
tossed
hither
and
thither
with
variety
of
Controversies
,
and
not
knowing
what
to
resolve
,
or
being
wearied
with
labor
to
seek
the
Truth
,
do
incline
easily
to
this
absurd
Error
,
That
a
man
believing
piously
in
Jesus
Christ
crucified
,
Enc.
1.
(
or
,
as
Sir
Francis
Hastings
and
O.
E.
before
said
,
in
Christ
crucified
,
)
may
be
saved
,
and
be
held
for
a
Brother
,
so
he
be
against
the
Pope
and
Church
of
Rome
.
19.
And
the
same
sheweth
John
Fox
that
he
believeth
also
,
in
that
he
citeth
here
so
many
different
Sects
and
Sectaries
for
his
Brethren
and
Fathers
,
and
chief
Pillars
of
his
obscure
and
trodden-down
Church
,
notwithstanding
they
differed
never
so
much
from
him
in
divers
Articles
of
their
Belief
,
as
shall
appear
by
the
particular
examination
that
ensueth
:
For
albeit
it
would
be
over-long
to
examin
the
whole
Catalogue
before
set
down
,
yet
the
principal
Members
thereof
we
shall
run
over
,
The
catalogue
of
John
Fox's
Church-men
.
and
thereby
let
you
see
what
Truth
or
Substance
there
is
in
it
,
or
Wisdom
in
the
Alleger
.
First
then
,
he
beginneth
his
Catalogue
thus
:
20.
To
pretermit
(
saith
he
)
Bertramus
and
Berengarius
,
(
which
were
before
Pope
Innocentius
)
a
learned
multitude
of
sufficient
Witnesses
might
be
produced
,
&c.
It
was
well
he
pretermitted
these
two
,
which
were
both
against
him
flatly
:
For
as
for
Bertramus
,
Bertramus
no
Protestant
.
he
was
wholly
of
the
Roman
Religion
,
and
so
liv'd
and
dy'd
;
nor
ever
taught
he
any
one
Point
of
Protestant
Doctrin
in
his
life
,
as
may
appear
by
Tritemius
and
others
that
write
of
him
:
Trit
.
in
verbo
.
Bertramus
.
Sand.
de
visib
.
monarch
.
haer.
133.
he
being
a
Monk
,
and
so
continu'd
to
his
dying-day
,
which
was
above
800
years
agon
;
tho'
after
his
death
,
when
Berengarius
had
begun
his
Heresie
,
some
of
his
Followers
did
forge
a
little
Pamphlet
in
his
name
,
as
favoring
the
Berengarian
Heresie
against
the
Real
Presence
of
Christ's
Body
in
the
Sacrament
;
but
the
fraud
was
presently
discover'd
and
rejected
.
So
as
this
man
could
not
be
of
Fox's
Communion
,
holding
all
Points
of
Religion
against
Him
,
and
with
Us.
And
this
is
the
first
Folly
and
Falshood
of
our
Fox
in
the
first
Man
by
him
alleged
.
Berengarius
no
Protestant
.
21.
Now
as
for
Berengarius
,
Archdeacon
of
Tours
in
France
,
tho'
he
once
held
the
Error
against
the
Real
Presence
in
the
Sacrament
,
yet
did
he
oftentimes
recant
the
same
,
as
appeareth
by
his
[
](A56472-e116740-b)*
*
De
consecrat.
dist.
2.
c.
Ego
Berengarius
.
Abjurations
,
(
which
Fox
himself
confesseth
;
)
and
in
all
other
Points
was
a
perfect
Catholic
:
Fox
p.
146.
Gerson
l.
cont.
Romant
.
so
that
we
may
more
justly
make
him
of
Our
Church
,
than
Fox
of
his
,
if
we
would
take
any
such
broken
Wares
as
Fox
doth
.
But
we
reject
all
that
are
not
complete
;
tho'
(
if
it
be
true
which
Gerson
and
many
others
do
write
)
that
Berengarius
died
very
penitent
for
his
former
Error
,
he
was
and
is
of
our
Church
:
and
whether
he
did
or
not
,
he
cannot
be
of
Fox's
by
any
reason
;
both
for
that
even
in
this
Error
,
while
he
held
it
,
he
was
far
different
both
from
Calvin
and
Luther
,
and
in
all
the
rest
of
his
Belief
an
Adversary
,
as
hath
been
said
.
To
which
effect
the
words
of
the
Magdeburgians
are
to
be
noted
,
which
are
these
:
Cent.
11.
c.
10.
p.
527.
Leo
IX
.
(
say
they
)
deserved
in
this
one
thing
no
small
praise
above
his
Predecessors
,
that
presently
at
the
beginning
he
condemned
the
Heresie
of
Berengarius
,
together
with
the
Author
,
in
a
Synod
at
Rome
.
So
say
Fox's
Masters
;
whereunto
I
marvel
what
he
will
answer
,
seeing
they
cast
away
that
which
he
so
earnestly
and
carefully
gathereth
up
.
22.
But
now
let
us
see
the
rest
of
his
Rank
.
Joachim
,
Abbot
Joachim
no
Protestant
.
Abbot
(
saith
he
)
of
Calabria
,
Almaricus
a
learned
Bishop
,
&c.
As
for
Joachim
,
Fox
doth
not
tell
us
what
he
held
of
his
Opinions
to
make
him
of
his
Church
;
nor
any
other
Author
that
I
have
read
,
but
only
that
he
being
an
old
Man
,
and
half
out
of
his
Wits
,
was
censured
by
the
Pope
for
certain
fond
Prophecies
,
and
some
Errors
also
about
the
blessed
Trinity
,
as
appeareth
by
the
Decree
extant
in
the
Canon-Law
against
him
,
and
by
other
Authors
that
have
written
of
him
.
Extrav
de
Trinit.
Guido
Carmel
.
Bern.
Luxem
.
in
Catalog
.
haereticorum
.
So
as
he
being
a
Catholic
Man
in
all
the
rest
,
and
never
dreaming
perhaps
of
any
Protestant
Proposition
in
his
life
,
Fox
hath
no
other
reason
to
make
him
of
his
Church
,
but
only
for
that
he
was
censured
in
something
by
the
Pope
.
Which
how
good
reason
it
is
,
every
man
doth
see
,
forasmuch
as
every
Malefactor
condemned
by
the
Pope
should
by
this
reason
be
justified
.
23.
As
for
Almaricus
the
Learned
Bishop
,
judged
for
an
Heretic
(
saith
Fox
)
for
holding
against
Images
in
the
time
of
Pope
Innocentius
III.
First
,
Almaricus
was
no
Bishop
,
nor
condemned
only
for
Images
.
you
must
know
,
that
he
was
never
Bishop
,
either
learned
or
unlearned
,
but
only
of
Fox's
making
;
for
that
his
highest
Degree
that
ever
he
was
known
to
have
,
was
a
Doctorship
in
Paris
,
he
being
born
in
the
Town
of
Chartres
,
as
testifieth
Caesarius
,
that
lived
with
him
.
Secondly
,
if
he
held
against
Images
,
Caesar
.
l.
dial
.
d.
5.
(
as
Fox
there
saith
)
he
was
not
judged
an
Heretic
only
by
Innocentius
for
that
Heresie
,
but
he
&
all
other
of
that
Opinion
were
condemned
above
400
years
before
that
time
by
the
second
General
Council
of
Nice
.
Thirdly
,
the
truth
is
,
Conc.
Nicaen
.
Can.
6.
That
this
man
was
condemned
first
by
the
University
of
Paris
,
and
then
by
Innocentius
and
by
a
Synod
in
Rome
,
for
many
more
detestable
Heresies
than
for
holding
against
Images
;
and
some
so
foul
,
as
Fox
himself
will
be
asham'd
to
defend
them
,
tho'
he
make
him
a
Saint
of
his
Church
,
and
therefore
like
a
Fox
he
left
them
out
.
As
for
Example
,
the
foresaid
Caesarius
writeth
thus
:
Almaricus
,
Magister
Pravitatis
,
haec
asseruit
;
Almericus
,
a
Master
of
Error
,
taught
these
Propositions
following
:
24.
That
there
is
no
Resurrection
of
Bodies
at
all
.
That
there
is
no
Paradise
nor
Hell.
That
the
Body
of
Christ
is
no
more
in
the
Sacrament
after
the
words
of
Consecration
,
than
in
a
Stone
or
Horse
.
That
God
spake
as
much
in
Ovid
as
in
Augustin
.
And
other
such
absurd
Propositions
to
the
number
of
Twenty
,
for
which
he
was
burned
openly
in
Paris
in
the
year
of
Christ
1208.
Gagnin
.
l.
6.
hist.
Franc.
Cum
aliis
quibusdam
Haereticis
blasphemis
in
Personas
S.
Trinitatis
,
saith
Gagninus
;
With
certain
other
blasphemous
Heretics
against
the
Persons
of
the
Blessed
Trinity
.
25.
This
is
related
not
only
by
the
said
Gagninus
,
but
by
Caesarius
also
,
Gers
.
tract.
3.
in
Matt.
Paul
Aemil.
l.
6.
hist.
Galliae
.
Geneb
.
in
chron.
an.
1208.
as
before
I
have
cited
;
Gerson
also
,
Chancellor
of
the
same
University
;
Paulus
Aemilius
and
Genebrordus
,
two
Learned
and
Reverend
Bishops
.
And
now
let
the
Reader
consider
what
a
Saint
John
Fox
hath
chosen
as
the
second
Pillar
of
his
Church
after
Pope
Innocentius
;
and
how
false
a
Companion
he
is
,
in
that
he
telleth
us
that
he
was
a
Learned
Bishop
,
and
condemned
only
for
holding
against
Images
.
And
thus
much
of
Abbot
Joachim
and
Almaricus
,
of
whom
John
Fox
made
an
ill
choice
to
be
the
first
Founders
of
his
Hierarchy
,
seeing
that
neither
of
them
agreed
with
Him
or
His
in
Faith
and
Belief
.
There
followeth
in
Fox
,
The
Martyrs
of
Alsatia
,
of
whom
we
read
(
saith
he
)
a
hundred
to
be
burnt
in
one
day
by
the
said
Innocentius
,
&c.
To
shew
Fox
to
be
a
Fox
in
all
things
,
and
to
deal
sincerely
in
nothing
,
I
shall
allege
the
words
of
the
Authors
that
write
of
this
matter
:
Naucler
.
in
hist.
Tritem
.
in
chron.
Monast.
Hirsang
.
Geneb
.
in
chron.
an.
1215.
Certain
Heretics
(
say
they
)
to
the
number
of
Eighty
,
were
burned
in
Argentina
in
Switzerland
,
for
that
they
denied
Fornication
to
be
any
sin
at
all
,
for
that
it
is
a
natural
act
;
and
that
it
was
as
lawful
to
eat
flesh
in
Lent
as
at
any
other
time
,
&c.
26.
Behold
what
holy
Martyrs
these
were
,
and
whether
it
be
likely
they
were
burned
by
Pope
Innocentius
,
seeing
they
were
burned
in
Argentina
.
Consider
also
that
of
Eighty
he
there
maketh
a
Hundred
,
by
the
art
of
Exaggeration
and
Multiplication
.
Add
likewise
to
these
(
saith
he
)
Waldenses
or
Albigenses
,
with
a
great
number
more
,
to
which
number
belonged
Raymundus
Earl
of
Tholose
,
Marsilius
Patavinus
,
Gulielmus
de
Sancto
Amore
,
Simon
Tornacensis
,
&c.
Here
if
John
Fox
do
take
the
Waldenses
and
Albigenses
to
be
all
one
Sect
,
(
as
it
seemeth
he
doth
by
his
using
the
word
[
or
]
and
adjoyning
the
Earl
of
Tholose
as
belonging
to
them
both
)
then
is
it
both
false
,
and
great
ignorance
also
in
him
:
For
that
the
Waldenses
,
The
Waldenses
,
or
poor
men
of
Lyons
.
otherwise
called
the
poor
men
of
Lyons
,
began
about
the
year
of
Christ
1160
,
or
1180
,
as
other
men
write
,
before
Innocentius
III.
came
to
be
Pope
.
Their
beginning
was
by
one
Waldo
,
a
rich
Citizen
of
the
Town
,
who
giving
all
his
Wealth
to
a
certain
Community
or
Brotherhood
of
Men
,
(
whom
he
called
the
poor
men
of
Lyons
)
made
a
Society
of
them
,
with
certain
Rules
,
Aen.
Syl.
l.
4.
de
orig.
Bohem.
cap.
35.
Vrsper
.
in
chron.
an.
1212.
Guido
Carm.
in
haeres
.
Waldens.
Anton.
p.
3.
sum
.
ti.
11.
c.
7.
after
the
form
of
a
Religious
Confraternity
,
(
as
Aeneas
Sylvius
describeth
)
pretending
Holiness
at
the
beginning
,
and
with
that
pretence
went
afterward
to
Rome
,
and
demanded
an
Approbation
of
that
Society
from
Pope
Lucius
,
(
as
testifieth
also
Vrspergensis
,
who
was
then
present
in
Rome
,
and
saw
them
:
)
But
the
Pope
seeing
certain
Superstitions
among
them
,
refused
the
same
.
Wherewith
they
being
offended
,
began
to
cry
out
against
the
Pope
,
and
therewith
to
defend
divers
Errors
,
and
most
absurd
Heresies
;
whereof
as
some
are
held
at
this
day
by
the
Protestants
,
so
divers
are
not
;
nor
will
John
Fox
,
I
presume
,
defend
them
.
Luxemb
.
in
haeres
.
paup
.
de
Lugduno
.
Absurd
positions
of
the
Waldenses
.
As
for
Example
,
these
that
follow
,
noted
generally
by
all
Authors
that
write
of
them
.
27.
-
I.
That
all
Carnal
Concupiscence
and
Conjunction
is
lawful
when
Lust
doth
burn
us
.
-
II.
That
all
Oaths
are
unlawful
unto
Christians
for
any
cause
whatsoever
in
this
World
,
because
it
is
written
,
Nolite
jurare
,
Do
not
swear
,
Mat.
5.
Jac.
5.
-
III.
That
no
Judgment
of
Life
and
Death
is
permitted
to
Christians
in
this
life
,
for
that
it
is
written
,
Nolite
judicare
,
Mat.
7.
Luc.
6.
-
IV.
That
the
Creed
of
the
Apostles
is
to
be
contemned
,
and
no
account
at
all
to
be
made
of
it
.
-
V.
That
no
other
Prayer
is
to
be
used
by
Christians
but
only
the
Pater
Noster
set
down
in
Scripture
.
-
VI.
That
the
power
of
Consecrating
the
Body
of
Christ
,
and
of
hearing
Confessions
,
was
left
by
Christ
not
only
to
Priests
,
but
also
to
Lay-men
if
they
be
just
.
-
Will
Fox
agree
to
all
this
?
VII
.
That
no
Priests
must
have
any
Livings
at
all
,
but
must
live
on
Alms
,
and
that
no
Bishops
or
other
Dignitaries
are
to
be
admitted
in
the
Clergy
,
but
that
all
must
be
equal
.
-
VIII
.
That
Mass
is
to
be
said
once
only
every
year
,
to
wit
,
upon
Maundy-Thursday
,
when
the
Sacrament
was
instituted
,
and
the
Apostles
made
Priests
:
For
that
Christ
said
,
Luc.
22.
1
Cor.
11.
do
this
in
my
remembrance
to
wit
(
say
they
)
that
which
he
did
at
that
time
.
-
IX
.
Item
,
That
the
words
of
Consecration
must
be
no
other
,
but
only
the
Pater
Noster
,
seven
times
said
over
the
Bread
,
&c.
-
X.
By
all
which
,
and
other
Articles
,
to
the
number
of
thirty
three
Condemned
by
the
Church
,
(
which
Prateolus
and
others
do
recount
)
a
man
may
see
,
that
as
these
Heretics
agreed
with
Protestants
in
some
Points
:
so
did
they
dissent
in
many
more
.
Yea
,
held
divers
points
of
Catholic
Religion
against
Protestants
together
with
these
Errors
.
And
consequently
,
I
see
no
reason
why
these
men
should
be
gathered
up
by
John
Fox
,
as
cho●en
Members
of
that
Protestant
Church
:
but
for
that
they
have
no
other
,
and
yet
will
needs
seem
to
have
some
.
And
thus
much
for
the
Wal●enses
.
28.
The
Albigenses
were
another
Sect
of
Heretics
,
The
Albigenses
and
their
blasphemous
Opinions
and
Actions
.
rising
some
thirty
or
forty
years
after
the
Waldenses
,
under
Innocentius
III.
Anno
Domini
1216.
And
their
beginning
was
at
a
Town
called
Albigium
,
in
the
Province
of
Tholosa
.
Who
albeit
in
some
points
they
agreed
with
the
said
Waldenses
:
yet
(
as
all
Sects
are
wont
to
do
)
they
differed
greatly
in
many
other
Articles
;
and
grew
so
fast
in
number
,
as
Caesarius
saith
,
Caesar
.
Cistert
.
5
d.
dial
.
Anton.
p.
3.
tit.
19.
ca.
1.
Vincent
.
in
spec.
l.
3.
that
in
a
little
time
they
infected
a
thousand
Cities
,
and
great
Towns
round
about
,
and
had
an
Army
of
70000.
fighting
Men
,
to
defend
their
Heresie
.
For
which
Cause
also
,
they
called
help
from
the
Moors
in
Barbary
,
but
yet
were
overcome
by
the
Catholic
Army
,
that
was
not
above
8000.
(
as
Historiographers
do
write
)
the
Captain
whereof
was
the
most
Christian
Prince
Simon
of
Momfort
.
And
after
this
Battel
given
,
the
most
part
of
those
Heretics
were
Converted
by
St.
Dominicks
Preaching
.
29.
The
Points
that
these
Men
held
,
Caesar
.
5.
dist.
dialog.
Luxem
.
haeresi
Albig
.
Prateol
.
&
Sand.
ibidem
.
besides
the
denial
of
the
Popes
Supremacy
,
Purgatory
,
Prayer
for
the
Dead
,
and
some
other
such
Articles
,
wherein
they
agreed
with
the
Protestants
of
our
days
:
they
held
also
many
other
Articles
,
wherein
they
disagreed
both
from
the
Protestants
and
us
.
As
for
Example
,
-
I.
They
held
with
the
Manichees
,
that
then
were
two
Gods
:
one
good
,
and
another
evil
:
and
that
as
the
good
God
created
the
Soul
,
so
the
evil
created
the
Body
.
-
II.
They
denied
all
Resurrection
of
the
Body
.
Absurd
Articles
of
the
Albigenses
,
and
their
Heresies
.
And
that
it
was
in
vain
for
Christians
to
use
any
kind
of
Prayer
at
all
,
or
to
have
Churches
for
that
purpose
.
Seeing
it
profiteth
nothing
,
all
things
being
irrevocably
determined
by
Gods
Providence
.
-
III.
That
external
Baptism
was
an
idle
Ceremony
,
and
to
be
rejected
as
superfluous
.
-
IV.
That
mens
Souls
did
pass
from
one
to
another
:
yea
,
through
Beasts
and
Serpents
.
And
that
God
Created
no
new
Souls
from
the
beginning
of
the
World
:
but
changeth
them
only
from
Body
to
Body
,
&c.
30.
These
,
and
many
other
such
like
Beastly
absurdities
of
theirs
,
are
recorded
by
the
Writers
of
those
times
,
and
namely
by
those
here
quoted
.
And
more
then
this
,
their
soul
wicked
behaviour
,
is
related
to
have
been
so
abominable
,
as
Christian
modesty
doth
scarce
permit
to
be
repeated
:
as
for
Example
,
of
doing
their
easement
upon
the
Altar
,
and
making
themselves
clean
with
the
●all
and
Corporals
thereof
.
Their
abusing
the
Body
of
a
Strumpet
upon
a
high
Altar
,
in
despight
of
a
Crucifix
that
stood
there
,
whose
Ears
,
Nose
,
and
Arms
they
cut
off
,
and
then
tying
a
Haltar
about
his
Neck
,
they
drew
him
most
scornfully
about
the
Streets
of
Tholosa
,
&c.
and
other
like
.
And
these
are
the
Saints
gathered
up
by
John
Fox
to
frame
his
new
Church
.
31.
And
for
that
all
the
rest
,
that
do
ensue
in
his
Catalogue
,
of
particular
Men
of
his
Religion
,
from
those
downward
,
to
John
Wickliffe
,
were
commonly
infected
with
some
points
of
these
two
general
Sects
,
the
Waldenses
or
Albigenses
:
it
shall
not
be
needful
to
stand
upon
the
examination
,
of
every
one
of
them
,
seeing
that
their
Opinions
are
known
to
be
such
,
as
they
could
not
possibly
be
of
one
Church
with
Fox
and
his
Company
.
The
false
dealing
of
J.
Fox
.
Yet
must
we
note
this
by
the
way
also
,
that
Fox
doth
commit
infinite
confusion
,
falshood
,
and
cosinage
,
in
all
this
his
enumeration
,
accounting
some
for
Disciples
of
the
Albigenses
,
Marsilius
of
Padua
.
that
lived
100.
years
before
them
.
As
Marsilius
Patavinus
,
who
lived
under
Pope
Paschasius
II.
about
the
year
1110.
which
is
more
than
an
100
years
before
Pope
Innocentius
III.
(
as
both
Alvarus
and
Alphonsus
de
Castro
do
testifie
)
and
never
held
any
points
of
the
former
Heresies
,
Alvar.
lib.
1.
de
planct
.
Eccles.
&
Castr
.
libr.
6.
contra
haereses
.
Gulielmus
de
sancto
amore
.
Armachanus
.
but
only
some
Propositions
,
agiainst
the
Degrees
,
and
living
of
Ecclesiastical
Persons
.
And
the
like
falshood
is
to
be
understood
of
Gulielmus
de
Sancto
Amore
,
who
living
about
the
year
1250.
was
a
Catholic
man
in
all
points
,
and
only
had
some
quarrellings
with
Religious
Orders
.
As
in
like
sort
Armachanus
,
Archbishop
of
Armach
in
Ireland
also
had
.
For
which
cause
only
Fox
maketh
him
of
his
Church
;
though
in
matters
of
Religion
,
he
held
no
one
Article
of
the
Protestant
Faith
with
him
,
different
from
the
Catholic
.
And
consequently
Fox
doth
extremely
abuse
them
,
by
conjoining
them
here
with
divers
Heretics
burned
for
the
foresaid
blasphemous
Opinions
32.
The
like
may
be
said
of
William
Occam
,
and
Gregorius
Arminensis
(
two
Catholic
Scholmen
,
and
every
day
alleged
for
such
in
our
Schools
)
Robert
Grossead
also
,
Catholic
men
abused
by
Fox
.
our
Learned
Bishop
of
Lincoln
,
is
in
the
same
predicament
:
as
in
like
manner
Dantes
and
Petrarcha
(
Italian
Poets
)
that
never
held
any
jot
of
Protestant
Religion
in
the
world
.
And
yet
are
brought
in
here
by
John
Fox
,
as
men
of
his
Church
and
Belief
,
with
the
greatest
falshood
and
foolery
in
the
world
.
And
this
forsooth
,
for
that
in
some
place
of
their
Works
,
they
reprehend
the
Manners
of
Rome
,
or
Lives
of
some
Popes
in
those
days
.
Which
is
as
good
an
Argument
,
as
if
a
man
would
prove
,
that
St.
Paul
was
not
of
the
Faith
,
1.
Cor.
5.
or
Religion
of
the
Corinthians
,
for
that
he
reprehended
them
sharply
for
Fornication
used
among
them
.
33.
Wherefore
to
leave
the
Rabble
that
followeth
of
this
people
(
as
namely
thirty
six
Citizens
of
Moguntia
burned
An.
Dom.
1390.
and
another
company
of
like
people
,
to
wit
,
one
hundred
and
forty
put
in
the
Fire
throughout
the
Province
of
Narbone
,
and
twenty
four
more
put
to
death
in
Paris
,
in
the
Year
1210.
and
other
particular
Saints
of
his
Church
recounted
and
Canonized
by
Fox
:
)
To
leave
these
(
I
say
)
and
to
come
down
to
our
Lolhards
and
Wickliffians
,
and
their
followers
in
England
;
we
have
treated
of
their
Doctrin
sufficiently
in
the
precedent
Chapter
,
shewing
how
far
different
it
was
,
from
that
of
Fox
and
his
Fellows
.
But
now
for
their
Actions
,
we
are
to
consider
,
that
the
Lolhards
began
from
the
year
of
Christ
1320.
or
thereabout
,
and
Wickliff
from
the
year
1370.
and
therewith
raised
infinite
Troubles
,
Garboils
,
and
Tumults
in
our
Country
.
As
may
appear
by
the
lamentable
Story
set
down
by
Thomas
Walsingham
,
of
the
whole
people
put
in
commotion
in
King
Richard
II.
his
time
against
the
Nobility
,
and
Clergy
,
by
these
kind
of
people
,
under
their
Seditious
Captains
Jack
Straw
,
Wat
Tiler
,
and
the
rest
.
And
so
again
,
under
some
other
Kings
,
The
first
public
tumults
of
Lollards
,
and
Wickliffians
in
England
,
An.
Dom.
1381.
Sto.
An.
Dom.
1414.
whilst
this
Heresie
lasted
.
And
namely
,
against
the
two
valiant
,
and
most
Catholic
Princes
King
Henry
IV.
and
King
Henry
V.
his
Son.
In
the
first
year
of
whose
Reign
,
(
to
wit
,
King
Henry
V.
)
John
Stow
writeth
thus
.
34.
The
favorers
of
Wickliffs
Doctrin
did
nail
up
Schedules
upon
the
Church
Doors
of
London
,
conteining
that
there
were
an
hundred
thousand
ready
to
rise
against
all
such
as
could
not
away
with
their
Sect
,
&c.
And
hereon
followed
the
open
Rebellion
of
Sir
John
Oldcastle
,
and
Sir
Roger
Acton
and
others
in
S.
Giles
Field
by
Holborn
,
Sup.
c.
9.
which
before
we
have
touched
.
And
yet
was
the
providence
of
God
such
,
as
this
Sect
could
never
prevail
in
England
,
neither
then
,
or
after
(
so
Catholic
were
our
Princes
)
until
some
Points
thereof
being
renewed
by
Luther
and
Zwinglius
,
the
later
was
admitted
in
K.
Edward's
days
,
I
mean
the
Sect
of
Zwinglius
,
as
all
men
know
.
Being
the
first
Sect
that
ever
was
admitted
publickly
in
England
,
either
by
Britans
or
Englishmen
,
from
Christ
to
that
day
.
For
as
for
King
Henry
VIII
.
though
in
the
matter
of
the
Popes
Supremacy
he
admitted
the
Opinion
of
Luther
:
yet
in
other
things
(
as
[
](A56472-e119900-b)*
*
Part.
1.
cap.
12.
before
we
have
shewed
at
large
)
he
held
in
all
Articles
,
the
Catholic
Roman
Faith
,
with
singular
hatred
against
both
Lollards
,
Wickliffians
,
and
Lutherans
,
but
much
more
against
Zwinglians
,
and
other
such
Sacramentary
Sectaries
.
As
by
his
Laws
made
for
their
punishment
and
repression
,
doth
sufficiently
appear
.
35.
And
albeit
his
Majesty
having
yielded
once
,
in
that
one
Point
of
Ecclesiastical
Supremacy
,
and
subordination
,
(
which
held
before
all
the
rest
in
joint
)
it
was
no
marvel
,
though
Sects
and
Sectaries
did
grow
upon
him
so
fast
,
as
with
all
his
severe
Laws
he
could
hardly
repress
them
in
his
own
days
,
The
great
inconveniences
ensuing
upon
King
Henry
VIII
.
yielding
in
one
Point
only
to
Heretics
.
yet
much
more
were
the
Judgments
of
God
seen
after
his
death
,
in
that
presently
all
was
turned
upside
down
in
the
Minority
of
his
Son
:
notwithstanding
his
Laws
,
Testament
,
and
Ordinances
to
the
contrary
.
And
that
by
those
,
whom
he
most
trusted
on
that
behalf
,
and
who
in
his
days
had
shewed
themselves
,
most
earnest
against
Zwinglians
,
and
their
Doctrin
of
the
Sacrament
,
as
a
thing
most
abhorred
by
the
old
King
their
Master
.
I
mean
,
Cranmer
,
Ridley
,
Seymor
and
Dudley
,
the
chief
changers
of
all
in
King
Edwards
days
.
36.
But
this
is
the
common
event
,
where
Princes
be
not
careful
at
the
beginning
(
as
Walsingham
doth
well
note
about
the
rising
of
Wickliff's
Heresie
in
in
the
end
of
King
Edward
III.'s
time
)
when
that
old
King
was
now
impotent
,
Heresies
to
be
stopped
at
the
beginning
.
and
wholly
governed
by
Women
,
leaving
the
care
of
his
Kingdom
,
in
the
Hands
of
his
Son
the
Duke
of
Lancaster
,
and
others
that
followed
him
,
who
having
partly
emulation
,
and
jars
with
the
Bishops
of
Canterbury
,
Winchester
,
London
,
and
some
other
principal
men
of
the
Clergy
,
and
partly
desiring
to
invade
Church
Livings
,
which
Wickliff
preached
to
be
lawful
,
they
were
content
to
wink
at
him
,
yea
and
to
use
him
,
and
his
Doctrin
openly
,
against
the
said
Bishops
,
and
Clergy
,
as
also
against
Monks
,
and
Abbots
in
the
beginning
of
of
K.
Richard
II.'s
time
,
as
appeareth
both
in
the
said
Walsingham
and
Stow
,
who
relate
the
calling
of
Wickliff
to
London
for
this
effect
,
where
he
was
publicly
and
scandalously
born
out
by
the
said
Duke
,
and
Sir
Henry
Piercy
,
and
others
of
that
Faction
,
against
the
said
Bishops
,
Monks
,
and
Abbots
,
which
here
we
shall
set
down
,
in
Stows
own
words
,
taken
by
him
out
of
Walsingham
and
other
Writers
,
which
do
contain
the
very
sum
of
all
the
doings
,
and
meanings
of
both
Parties
in
those
days
.
37.
In
the
mean
time
(
saith
he
)
the
Duke
of
Lancaster
ceased
not
(
with
his
Fellows
)
to
imagine
how
he
might
bring
to
pass
,
Sto.
an
.
Domini
1377.
p.
425.
that
which
he
had
long
contrived
in
his
mind
(
to
wit
,
for
encroaching
upon
Church
Livings
,
and
revenging
himself
against
some
Bishops
,
and
the
City
of
London
,
that
stood
with
them
)
for
he
saw
that
it
would
be
hard
for
him
to
obtain
his
purpose
,
the
Church
standing
in
her
full
State
,
and
very
dangerous
to
attempt
publickly
,
the
Laws
and
Customs
of
London
being
in
force
,
wherefore
he
laboured
,
first
to
overthrow
as
well
the
Liberties
of
the
Church
,
as
of
the
City
,
for
which
Cause
he
called
unto
him
a
certain
Divine
,
who
many
years
before
,
Upon
what
Cause
and
Motives
Wickliff
began
his
Doctrin
.
The
Habit
of
the
first
Wickliffians
.
in
all
his
Acts
in
the
Schools
,
had
inveighed
against
the
Church
,
for
that
he
had
been
deprived
by
the
Archbishop
of
Canterbury
from
a
certain
Benefice
,
that
he
unjustly
,
as
was
said
,
was
Incumbent
upon
within
the
City
of
Oxford
:
his
Name
was
John
Wickliff
,
who
with
his
Disciples
,
were
of
the
common
people
called
Lollards
,
they
went
barefooted
,
and
basely
Clothed
:
to
wit
,
in
course
Russet
Garments
down
to
the
Heels
;
they
preached
especially
against
Monks
,
and
other
Religious
men
that
had
Possessions
,
&c.
38.
They
affirmed
,
that
Temporal
Lords
if
they
had
need
,
might
lawfully
take
the
Goods
of
such
Religious
Persons
to
relieve
their
necessities
,
&c.
And
when
he
had
taught
these
,
Walsingham
an
.
ult.
Edov.
3.
and
many
other
such
Doctrins
,
not
only
in
the
Schools
in
Oxford
,
but
also
had
preached
them
publicly
in
London
,
that
he
might
thereby
get
the
favor
of
the
said
Duke
and
others
,
whom
he
sound
prone
to
hear
his
Opinions
;
The
Duke
and
Sir
Henry
Piercy
commended
highly
his
said
Opinions
,
and
endeavored
to
extol
his
Learning
,
and
honesty
of
Life
above
all
other
.
Who
therefore
being
thus
set
forth
with
their
favor
,
feared
not
to
spread
his
Doctrin
much
more
than
before
,
going
from
Church
to
Church
,
and
Preaching
his
Opinions
,
whereupon
at
length
,
the
Bishops
awakened
their
Archbishop
,
who
sent
for
this
John
to
come
,
and
answer
to
those
things
which
were
spoken
of
him
.
And
the
Duke
hearing
thereof
,
sent
for
four
Doctors
of
Divinity
of
every
Order
of
Begging
Friars
one
(
for
unto
them
Wickliff
adjoined
himself
,
approving
their
poverty
,
and
extolling
their
perfection
,
against
other
Religious
Orders
that
had
Possessions
)
whom
the
Duke
advertised
,
that
with
a
natural
and
old
hate
,
he
pursued
the
Religious
Persons
,
that
had
Possessions
,
neither
was
it
difficult
,
to
compel
the
willing
Friars
,
to
aid
him
in
this
Point
.
39.
Hitherto
are
the
words
of
John
Stow.
Whereby
you
may
perceive
the
true
Causes
of
this
new
Gospel
of
John
Wickliff
,
The
first
Motive
of
John
Wickliff
and
his
favourers
.
so
highly
commended
by
John
Fox
who
affirmeth
his
Doctrin
to
have
proceeded
from
the
strong
operation
of
Christs
Spirit
,
&c.
First
you
see
that
John
Wickliff
had
for
his
motion
the
desire
of
revenge
against
the
Bishops
and
Clergy
,
for
that
he
was
deprived
of
a
Benefice
in
Oxford
,
which
he
had
possessed
unjustly
.
Secondly
,
was
he
moved
with
envy
against
Monks
,
together
with
ambition
of
gaining
the
Duke
of
Lancaster
,
and
his
followers
by
teaching
them
,
that
it
was
lawful
to
invade
Church
Livings
at
their
pleasure
.
Thirdly
,
the
very
same
motives
of
Ambition
,
covetousness
,
and
emulation
against
the
Bishops
,
stirred
up
the
Duke
and
his
Adherents
,
and
Fourthly
,
both
parts
,
as
well
the
Heretics
,
as
their
favorers
,
were
content
to
use
and
abuse
the
infirmity
of
some
emulation
,
between
Friars
and
Monks
about
matters
of
Perfection
,
Poverty
,
and
Possessions
.
Which
pious
motives
we
do
read
commonly
to
have
been
the
Causes
of
all
other
ancient
Heresies
from
time
to
time
.
As
coming
from
one
,
and
the
self
same
Spirit
of
him
that
is
the
proper
Author
of
all
Sedition
,
Schism
,
and
Heresie
,
and
professed
enemy
to
the
Union
of
Gods
only
Spouse
and
Cath.
Church
Lucifer
himself
.
40.
Futhermore
Walsingham
doth
shew
,
how
that
by
this
favor
,
and
bearing
out
of
the
Duke
of
Lancaster
,
and
his
Partners
,
both
the
University
of
Oxford
where
Wickliff
began
,
was
brought
to
be
cold
in
resisting
him
,
and
the
Prince
himself
in
punishing
him
.
And
this
appeared
by
two
Apostolical
Breves
written
by
Pope
Gregory
XI
.
in
the
year
of
Christ
1378.
Registred
by
Walsingham
.
The
one
to
the
Vniversity
of
Oxford
,
Two
Apostolical
Breves
written
into
England
against
Wicliffians
.
Walsing.
in
vit.
Rich.
2.
an.
1378.
reprehending
them
for
their
coldness
and
slackness
in
resisting
the
said
Heresies
.
And
the
other
to
the
Archbishop
of
Canterbury
,
and
Bishop
of
London
,
to
deal
with
the
King
and
Queen
,
and
other
Nobility
,
to
put
them
in
mind
,
as
well
of
their
Duty
,
as
also
of
their
Negligence
hitherto
used
in
this
behalf
.
But
what
followed
of
this
?
I
mean
of
this
negligence
in
resisting
this
Sect
of
Wickliff
at
the
beginning
?
Truly
there
followed
,
or
rather
flowed
such
Seas
of
Calamities
,
as
were
never
seen
in
our
Country
before
,
nor
scarce
heard
of
in
others
.
41.
For
whereas
King
Edward
III
had
been
a
most
glorious
King
,
his
end
was
pitiful
:
The
Calamities
in
England
by
Wickliff
his
Doctrin
.
his
Heir
K.
Richard
,
after
infinite
Sedition
,
contention
,
and
bloodshed
of
the
Nobility
and
others
,
was
deposed
,
and
made
away
.
The
bloody
division
of
the
House
of
Lancaster
and
York
came
in
,
and
endured
for
almost
100
years
,
with
the
ruin
not
only
of
the
Royal
Line
of
Lancaster
,
by
whom
specially
Wickliff
was
favoured
at
the
beginning
(
as
you
have
heard
)
but
with
the
overthrow
also
of
many
other
noble
Princes
,
and
Families
,
and
most
pernicious
Wars
and
Garboils
continued
,
both
at
home
and
abroad
,
with
the
losses
of
all
our
goodly
States
,
Provinces
and
Countries
in
France
.
Unto
all
which
,
the
division
of
hearts
,
minds
and
judgments
brought
in
by
Wickliffs
Doctrin
,
did
help
not
a
little
,
and
the
Calamities
so
continued
until
the
time
of
the
most
wise
,
Christian
,
and
Catholic
King
Henry
VII
.
Who
as
he
extinguished
the
Relics
of
this
Wickliffian
Seed
(
as
may
appear
by
John
Fox
,
who
setteth
out
in
Print
and
painting
,
twelve
several
Pageants
of
the
Popes
highest
Greatness
,
Fox
p.
716.717
.
&
deinceps
.
The
praise
of
K.
Henry
VII
.
Honor
,
and
Supreme
Power
in
the
end
of
King
Henry
VII.'s
Life
:
)
so
did
he
happily
also
extinguish
all
Temporal
Division
,
about
the
Succession
of
our
Imperial
Crown
.
And
had
not
our
sins
deserved
that
his
Son
had
opened
the
gap
(
tho'
not
perhaps
meaning
it
)
to
other
Sects
and
Divisions
of
Lutherans
and
Zwinglians
,
(
no
less
malitious
and
penicious
than
the
former
)
England
had
been
a
happy
State
at
this
day
.
42.
Well
then
,
of
these
men
,
whom
not
only
the
whole
universal
Church
did
condemn
as
Heretics
for
their
wicked
Opinions
,
but
English
[
](A56472-e121080-b)(a)
(a)
Stat.
an
5.
Ricardi
2.
an
.
Christi
1390.
&
an
.
2.
Hen.
4.
an
.
Christi
1402.
Parliaments
also
(
that
had
best
cause
to
know
their
Lives
)
did
Sentence
by
their
public
Acts
,
for
Hypocrits
,
Seditious
,
and
pernicious
people
in
Manners
,
as
[
](A56472-e121160-b)(b)
(b)
Fox
in
his
Protest
.
p.
10.
Fox
himself
among
others
confesseth
:
of
these
(
I
say
)
he
maketh
up
his
Church
until
he
come
down
to
Lutherans
,
Zwinglians
,
and
other
such
fresher
Sectaries
under
King
Henry
VIII
.
and
his
Children
.
Which
Sectaries
Fox
will
needs
couple
together
in
one
Catalogue
and
Calendar
of
Saints
appointing
Wickliff
his
Feast
upon
the
second
of
January
,
with
the
title
of
Preacher
and
Martyr
(
though
he
died
quietly
in
his
Bed
)
as
after
shall
be
shewed
.
And
that
of
Luther
upon
the
17.
of
Feb.
with
the
title
only
of
Confessor
,
(
but
both
of
them
in
red
Letters
.
)
Notwithstanding
that
the
Authors
of
these
three
Sects
do
disclaim
one
from
another
,
as
in
the
former
Chapter
you
have
heard
.
So
as
this
forcible
drawing
of
opposite
Sectaries
into
one
Catalogue
,
and
Calendar
of
Saints
,
is
like
to
that
of
Cacus
,
who
drew
Bulls
backwards
by
the
tails
into
his
Cave
.
And
this
shall
suffice
for
the
contemplation
of
this
strange
composition
,
and
combination
of
Fox
his
Church
,
from
Wickliffs
time
down
to
K.
Henry
VIII
.
of
whose
Reign
and
matters
contained
therein
,
we
shall
now
successively
begin
our
speech
.
CHAP.
XI
.
The
Search
of
John
Fox's
Church
is
continued
under
the
Government
and
Reign
of
K.
Henry
VIII
.
and
his
Children
:
And
it
is
discussed
what
manner
of
Church
,
John
Fox
then
had
,
or
may
be
imagined
to
have
had
.
HAving
made
our
former
search
or
pursuit
for
the
finding
of
Jon
Fox
his
Church
throughout
the
precedent
years
,
and
Ages
of
the
Christian
world
,
from
the
Apostles
time
,
unto
the
Reign
of
King
Henry
VIII
.
and
declared
most
evidently
(
as
to
us
it
seemeth
)
that
the
said
Church
was
never
yet
to
be
found
in
any
of
those
times
and
Ages
,
except
perhaps
in
some
such
broken
and
contemptible
Heretics
,
and
so
opposite
and
contrary
one
of
them
to
another
,
as
cannot
possibly
be
thought
to
make
a
Church
,
that
requireth
unity
and
conformity
of
Faith
:
there
remaineth
now
,
that
we
proceed
to
examin
,
what
may
be
found
for
John
Fox's
purpose
,
under
the
Reign
of
K.
Henry
VIII
.
downwards
to
our
time
.
For
that
,
(
as
often
hath
been
noted
)
of
this
time
doth
John
Fox
brag
and
glory
in
his
Book
,
as
of
the
florishing
time
of
his
Gospel
.
Which
appeareth
not
only
by
that
he
imployeth
the
half
of
his
whole
Volume
,
in
these
,
only
thirty
years
that
passed
between
the
breach
of
King
Henry
with
the
Pope
,
A
false
flattering
Picture
set
out
by
Fox
of
K.
Henry
VIII
.
unto
the
entrance
of
Queen
Elizabeth
:
but
also
by
a
brave
triumphant
picture
set
in
the
first
page
of
King
Henry's
Reign
,
with
his
Feet
upon
the
back
of
Pope
Clement
VII
.
and
other
circumstances
of
Heretical
insolence
,
which
presently
we
shall
declare
.
2.
But
first
of
all
you
must
understand
,
that
in
the
12
last
pages
of
K.
Henry
VII.'s
Life
,
it
pleased
John
Fox
to
set
down
pleasantly
12
large
printed
and
painted
Pageants
of
the
Popes
greatness
in
those
days
,
together
with
his
Papal
Cases
reserved
to
himself
,
his
Dominion
both
Spiritual
&
Temporal
,
his
great
Riches
,
the
universal
Obedience
both
of
Temporal
and
Spiritual
Princes
unto
him
,
and
other
such
like
points
.
All
which
being
but
a
melancholy
meditation
,
and
Spectacle
for
Protestants
,
John
Fox
in
the
next
page
setteth
down
a
merrier
contemplation
:
to
wit
,
King
Henry
VIII
.
placed
by
him
in
a
high
Throne
with
Clement
VII
.
under
his
Feet
,
Fox
p.
732.
grovelling
on
the
ground
,
with
his
Cross
Keys
and
Triple
Crown
in
the
Dust
.
Whereat
many
Friars
are
painted
staring
and
gazing
,
and
weeping
round
about
,
and
B.
Fisher
and
Sir
Thomas
Moor
pitifully
also
weeping
,
and
stooping
down
to
help
him
up
again
.
And
on
the
other
side
,
K.
Henry
is
painted
with
the
Gospel
in
his
Lap
,
and
his
Sword
in
his
right
hand
,
lifted
up
for
defence
thereof
.
Which
Gospel
is
also
holpen
to
be
held
up
by
Cranmer
and
Cromwell
,
that
on
his
said
right
hand
do
assist
the
King
with
great
contentment
of
the
new
Ministers
.
Who
are
painted
here
to
stand
very
gravely
contemplating
of
the
matter
with
a
singular
comfort
:
and
all
other
Bishops
,
Abbots
Ecclesiastical
and
Temporal
men
bewailing
and
mourning
.
3.
And
this
is
John
Fox
his
pleasant
(
or
rather
peevish
)
invention
,
to
entertain
the
eyes
of
the
simple
Readers
or
lookers
on
,
and
to
make
pastime
for
Fools
,
whereof
himself
was
a
solemn
Father
while
he
lived
.
And
I
would
ask
the
silly
Fellow
here
,
Fox
his
Pageants
examined
.
how
King
Henry
,
tho'
he
brake
with
Pope
Clement
,
upon
some
matters
of
displeasure
(
as
is
notorious
)
and
refused
to
yield
him
Spiritual
obedience
in
England
(
as
he
and
his
Ancestors
had
done
ever
before
:
)
yet
how
could
he
justly
,
or
truly
be
said
to
have
cast
him
down
with
his
Crown
,
and
Cross
,
as
herein
painted
?
Seeing
that
Pope
Clement
his
Authority
,
power
,
and
Spiritual
jurisdiction
throughout
the
Christian
World
was
no
less
after
King
Henry's
breach
,
than
before
.
And
albeit
the
Realm
of
England
withdrew
Her
Spiritual
obedience
from
him
:
yet
the
encrease
of
new
Churches
in
the
Indies
,
was
of
much
more
Authority
,
and
jurisdiction
unto
him
,
and
his
Successors
in
that
kind
,
than
he
or
they
lost
in
England
,
Germany
,
or
other
parts
,
that
retired
themselves
from
his
and
their
obedience
.
4.
Further
,
I
would
ask
this
John
Deviser
,
that
devised
this
wise
representation
:
how
could
K.
Henry's
Sword
be
said
to
be
in
Defence
of
the
Protestants
Gospel
,
when
,
by
their
own
Affirmation
he
was
the
greatest
persecutor
of
their
Brethren
that
ever
was
King
of
England
,
from
the
beginning
of
that
Monarchy
to
his
days
?
For
so
sheweth
Fox
himself
in
that
he
in
his
Calendar
of
Saints
,
setteth
down
more
Martyrs
of
his
Sect
,
made
by
King
Henry
only
,
than
by
all
the
other
former
Kings
and
Queens
of
England
,
from
the
first
entrance
of
Christian
Faith
to
his
time
.
As
we
are
to
shew
more
largely
in
the
Third
part
of
this
Treatise
,
when
we
come
to
examin
his
said
Calendar
.
But
yet
in
the
mean
space
,
See
from
p.
663.
unto
751.
That
K.
Henry's
Sword
was
not
for
the
new
Gospel
,
but
against
it
.
if
you
will
have
some
tast
,
how
favourable
K.
Henry
of
his
own
inclination
was
to
these
new
Gospellers
:
you
may
read
,
what
Fox
setteth
down
in
the
second
part
of
his
Acts
and
Monuments
of
this
matter
.
Where
among
other
complaints
of
this
Kings
Reign
,
you
shall
find
in
one
place
,
no
less
than
fourteen
whole
pages
of
Names
(
by
way
of
Table
or
Catalogue
)
of
godly
Men
and
Women
,
(
as
he
calleth
them
)
apprehended
,
persecuted
and
imprisoned
for
the
Gospels
sake
by
the
Bishop
of
Lincoln
in
one
year
?
The
King
himself
being
the
chief
Author
,
and
Inciter
to
the
Persecution
,
as
appeareth
by
a
Letter
of
the
said
Kings
,
written
to
the
said
Bishop
of
Lincoln
upon
the
20.
of
Octob.
1521.
and
the
13.
year
of
his
Reign
,
which
Letter
Fox
doth
Register
under
this
Title
:
The
Copy
of
the
Kings
Letter
for
the
aid
of
John
Longland
Bishop
of
Lincoln
against
the
Servants
of
Christ
,
falsely
then
called
Heretics
,
&c.
Fox
.
p.
764.
5.
Lo
here
King
Henry
proved
to
be
an
Aider
and
Inciter
of
Persecution
against
Gospellers
,
termed
the
Servants
of
God
by
Fox
,
but
Heretics
by
the
King.
And
if
so
many
of
these
good
Fellows
were
persecuted
by
him
in
one
Year
,
under
one
Bishop
only
,
within
one
Diocese
;
what
may
be
imagined
throughout
the
whole
Realm
?
Truly
you
may
read
in
Fox
himself
very
large
and
lamentable
complaints
of
this
King's
Reign
,
See
from
p.
887
,
to
912.
and
again
from
p.
949
,
to
957.
and
divers
copious
Lists
of
these
persecuted
Saints
of
his
Church
set
down
by
him
;
especially
from
the
foresaid
year
of
Christ
1521
to
1531
,
which
was
the
last
ten
years
before
the
breach
with
the
Pope
.
6.
But
what
did
he
from
his
breach
forward
?
Did
he
spare
the
new
Gospellers
any
thing
more
for
his
breach
with
the
Pope
?
Truly
it
cannot
be
denied
but
that
for
some
years
he
wink'd
at
their
doings
somewhat
more
than
before
,
considering
the
new
difficulties
wherein
he
had
cast
himself
by
his
new
disunion
and
breach
,
as
before
we
have
noted
in
the
end
of
the
former
Part.
But
as
soon
as
he
had
put
his
Domestical
Affairs
in
some
quiet
and
security
,
That
K.
Henry
after
his
breach
with
Rome
was
still
an
enemy
to
Protestants
Religion
.
he
returned
again
to
his
former
course
and
custom
of
restraining
these
new
unruly
Spirits
,
by
calling
them
to
account
for
their
Innovations
,
and
proceeding
juridically
against
them
,
according
to
Church
Canons
,
and
according
to
his
former
judgment
in
matters
of
Religion
:
Which
as
I
might
shew
by
divers
ways
of
proof
,
as
well
of
Acts
of
Parliament
,
as
Proclamations
,
Injunctions
,
and
other
Declarations
of
his
Will
and
Opinion
in
this
behalf
;
so
will
we
allege
only
two
or
three
Examples
in
the
first
kind
,
besides
those
which
we
have
set
down
in
the
[
](A56472-e122150-b)*
*
Cap.
12.
former
Part.
7.
In
the
31st
year
of
his
Reign
,
which
was
seven
or
eight
years
after
his
breach
with
the
Pope
,
there
was
made
an
Act
for
abolishing
of
diversity
of
Opinions
about
Christian
Faith
,
which
beginneth
thus
:
Whereas
the
King
's
most
Excellent
Majesty
is
by
God's
Law
Supreme
Head
,
immediately
under
him
,
See
Stat.
31
H.
8.
cap.
14.
of
the
whole
Church
of
England
,
&c.
intending
the
conservation
of
the
same
Church
,
in
a
true
,
sincere
,
and
uniform
Doctrin
of
Christ's
Religion
,
&c.
Thus
beginneth
his
Preface
.
And
then
he
determineth
,
together
with
the
Parliament
,
That
whosoever
shall
deny
the
Real
Presence
in
the
Sacrament
of
the
Altar
,
or
affirm
that
the
Communion
is
necessary
under
both
Kinds
,
Statutes
in
Religion
made
by
K.
Henry
against
Protestants
.
or
that
Priests
may
by
God's
Law
take
Wives
after
Priesthood
,
or
that
Vows
of
Chastity
are
not
to
be
observed
,
or
that
private
Masses
are
not
to
be
said
,
or
that
Sacramental
and
Auricular
Confession
is
not
necessary
,
&c.
All
these
he
condemneth
as
Heretics
,
and
for
such
to
be
Apprehended
,
Arraigned
,
Condemned
,
and
Burned
,
as
at
large
is
to
be
seen
in
the
Statute
.
8.
And
the
very
next
year
after
,
perceiving
that
,
notwithstanding
his
former
Statute
against
Protestant
Opinions
,
the
same
did
grow
and
were
spread
abroad
in
England
;
he
ordained
another
Statute
,
which
beginneth
thus
:
Whereas
the
King
's
Róyal
Majesty
,
of
his
blessed
and
gracious
disposition
,
Stat.
an.
32
H.
8.
c.
26.
&c.
well
weighing
,
that
out
of
sundry
outward
parts
and
places
there
have
sprung
,
been
sown
,
&
set
forth
,
divers
heretical
,
erroneous
,
&
dangerous
Opinions
&
Doctrins
in
the
Religion
of
Christ
,
whereby
his
Grace's
Leige-people
may
be
induced
to
unfaithfulness
,
misbelief
,
miscreancy
,
and
contempt
of
God
,
to
the
utter
confusion
and
damnation
of
Souls
,
&c.
For
this
cause
his
Majesty
,
according
to
the
very
Gospel
and
Law
of
God
,
meaneth
to
have
matters
determined
and
declared
,
&c.
Thus
he
writeth
in
the
Statute
,
remitting
himself
to
his
further
Declaration
;
The
very
Gospel
against
our
new
Gospellers
by
K.
Henry's
judgment
.
which
is
wholly
against
Protestants
,
whose
Faith
and
Religion
you
see
here
called
by
the
King
unfaithfulness
,
misbelief
,
miscreancy
,
contempt
of
God
,
heretical
,
erroneous
and
dangerous
Doctrin
,
tending
to
utter
confusion
and
damnation
of
Souls
,
&c.
And
this
proved
by
the
pure
Word
of
God
,
and
the
very
Gospel
it self
,
as
his
Majesty
affirmeth
.
9.
And
will
you
have
more
clear
testimony
of
his
settled
judgment
against
Protestants
than
this
?
But
yet
hear
further
.
For
that
the
same
King
,
divers
years
afters
after
this
again
,
towards
the
end
of
his
days
,
having
had
good
experience
of
the
falshood
of
Protestants
in
corrupting
the
very
Scriptures
themselves
by
their
crafty
Translations
,
K.
Henry
forbiddeth
the
Protestant
Translation
of
the
Scriptures
.
Notes
,
and
Commentaries
,
he
was
forc'd
to
forbid
under
grievous
punishments
the
reading
of
the
foresaid
Scriptures
in
English
,
which
before
he
had
permitted
,
as
appeareth
by
a
peculiar
Statute
made
for
that
purpose
,
and
for
inhibiting
Protestants
Books
,
Sermons
,
and
Preachings
,
in
the
34th
and
35th
years
of
his
Reign
;
this
Statute
being
entituled
,
An
Act
for
the
Advancement
of
true
Religion
;
Stat.
an
.
Reg.
H.
8.34
,
&
35
,
c.
1.
saying
therein
as
followeth
:
Whereas
the
King
's
most
Royal
Majesty
,
Sumpreme
Head
of
the
Church
of
England
,
and
also
of
Ireland
,
perceiveth
that
notwithstanding
such
holy
Doctrins
and
Docucuments
as
his
Majesty
hath
hitherto
caused
to
be
set
forth
,
besides
the
great
liberty
granted
unto
them
in
having
the
New
and
Old
Testament
among
them
;
The
very
true
and
perfect
exposition
of
Scriptures
prescribed
by
K.
Henry
against
the
Protestants
.
which
notwithstanding
,
many
seditious
,
arrogant
,
and
ignorant
Parsons
,
pretending
to
be
Learred
,
have
the
perfect
and
true
knowledg
,
understanding
and
judgment
of
sacred
Scriptures
,
&c.
intending
to
subvert
the
very
true
and
perfect
Exposition
thereof
,
after
their
perverse
fantasies
,
have
taken
upon
them
not
only
to
preach
,
teach
,
declare
,
&c.
but
also
by
printed
Books
,
Ballads
,
Plays
,
Rhythmes
,
Songs
,
and
other
fantasies
,
subtilly
to
beguile
his
Majesty's
Leige-subjects
,
&c.
10.
Behold
King
Henry's
description
of
Protestants
,
their
Wit
,
Nature
,
Condition
and
Doctrin
.
But
now
followeth
the
Remedy
.
Wherefore
,
to
ordain
and
establish
a
certain
form
of
pure
and
sincere
Teaching
,
agreeable
to
God's
Word
,
and
true
Doctrin
of
the
Catholic
and
Apostolical
Church
,
&c.
Be
it
enacted
,
That
all
manner
of
Books
of
the
Old
and
New
Testament
in
English
,
being
of
the
crafty
,
false
and
untrue
Translation
of
William
Tyndall
,
Will
.
Tyndall's
Translation
of
the
Scriptures
condemned
,
together
with
the
Protestants
Books
.
and
all
other
Books
or
Writings
in
the
English
Tongue
,
teaching
or
composing
any
matter
of
Christian
Religion
,
contrary
to
that
Doctrin
which
since
the
year
of
our
Lord
1540
is
,
hath
,
or
shall
be
set
forth
by
his
Majesty
,
is
clearly
and
utterly
abolished
,
&c.
Thus
ordained
King
Henry
of
the
Protestants
Books
and
Doctrin
;
and
this
Censure
he
gave
of
William
Tyndall's
Truth
and
Honesty
in
translating
the
Scriptures
,
whom
John
Fox
calleth
not
only
the
true
Servant
and
Martyr
of
God
,
Fox
p.
981.
but
the
Apostle
also
of
England
in
this
our
latter
Age.
11.
Wherefore
I
do
not
see
how
Fox
can
with
any
reason
make
King
Henry
to
be
a
Gospeller
of
his
Religion
,
or
so
earnest
a
Defender
of
the
same
;
or
why
he
should
paint
him
with
the
Bible
in
his
hand
,
holden
up
by
Cranmer
and
Cromwell
,
as
before
hath
been
said
,
and
seen
in
his
Painting
;
seeing
he
contemned
ever
their
Doctrin
,
and
burned
the
Professors
thereof
as
notorious
Heretics
unto
his
dying-day
:
Which
is
evident
by
many
Examples
,
but
most
clear
and
notorious
by
that
of
John
Lambert
,
a
famous
Zuinglian
,
with
whom
in
solemn
public
Audience
he
disputed
in
presence
of
all
his
Clergy
and
Nobility
of
the
Realm
,
The
solemn
Judgment
&
Condemnatian
of
Lambert
by
the
King.
Anno
32.
H.
8.
and
caused
Cranmer
to
do
the
like
,
and
in
the
end
made
Cromwell
,
as
his
Vicar-General
,
to
give
the
Sentence
of
Death
against
him
,
and
burn
him
in
Smithfield
;
and
this
not
two
years
before
Cromwell's
own
Condemnation
for
like
Heresie
by
the
King
's
own
pursuit
,
as
may
appear
by
the
Act
of
his
Condemnation
yet
extant
.
And
the
same
,
no
doubt
,
would
he
have
done
with
Cranmer
,
(
which
was
the
other
Upholder
of
his
Arm
,
to
maintain
the
new
Gospel
,
according
to
Fox
his
Picture
)
if
he
had
known
or
suspected
him
,
not
only
for
an
Upholder
of
that
Heresie
,
but
that
he
had
so
much
as
secretly
and
inwardly
favored
the
same
.
And
for
this
very
cause
did
King
Henry
use
that
solemn
and
sharp
Judgment
upon
Lambert
,
and
made
Cranmer
to
dispute
so
earnestly
against
him
for
the
Real
Presence
(
whereof
afterward
he
made
also
the
said
Cranmer
write
and
print
a
Book
for
more
evident
Attestation
therein
;
)
and
to
the
same
end
he
made
Cromwell
to
pronounce
the
Sentence
,
that
all
men
might
see
and
know
(
but
especially
his
Favorites
)
that
whomsoever
he
found
faulty
in
that
behalf
should
expect
no
favor
at
his
hand
.
Whereupon
,
when
he
had
spoken
to
Lambert
,
asking
him
,
What
he
had
to
say
more
for
himself
why
he
should
not
die
?
And
the
other
falling
down
on
his
knees
,
remitted
himself
to
his
Princely
Mercy
.
The
King
answered
with
a
loud
Voice
in
these
words
,
as
Fox
relateth
them
:
If
you
remit
your self
to
my
Judgment
,
you
must
die
;
Fox
p.
1026.
col.
1.
n.
78.
for
I
will
be
no
Patron
of
Heretics
.
And
by
and
by
turning
himself
to
Cromwell
,
he
said
,
Cromwell
,
read
the
Sentence
of
Condemnation
against
him
;
(
which
Cromwell
(
addeth
Fox
)
was
at
that
time
the
chief
Friend
of
the
Gospellers
)
who
taking
the
Schedule
of
Condemnation
in
his
hand
,
read
the
same
,
&c.
12.
Thus
writeth
Fox
,
and
putteth
in
the
Margin
this
Note
:
The
King
condemneth
the
Martyr
of
Christ
John
Lambert
.
And
again
,
in
another
place
:
Thus
was
John
Lambert
in
this
bloody
Session
by
the
King
judged
and
condemned
to
death
,
&c.
Fox
and
King
Henry
fallen
out
.
And
then
speaketh
he
very
dishonorably
of
King
Henry
about
this
matter
,
citing
him
to
the
last
Day
of
Judgment
to
receive
his
Sentence
for
that
Sentence
.
So
as
howsoever
they
flatter
the
Memory
of
this
King
for
glosing
with
her
Majesty
in
outward
words
,
yet
it
is
clear
enough
what
they
think
of
him
in
their
hearts
,
and
speak
of
him
in
corners
.
And
howsoever
Fox
paint
him
out
with
their
Gospel
in
his
Lap
,
and
Sword
in
his
hand
to
defend
it
,
calling
him
every-where
Gospeller
;
yet
can
they
not
deny
but
that
the
sharpest
edge
of
the
Sword
fell
upon
them
.
13.
And
here
I
cannot
omit
to
let
you
hear
Fox's
complaint
of
ill
luck
and
misfortune
in
this
behalf
,
that
the
King
,
with
Cranmer
and
Cromwell
,
and
some
others
of
his
Gospel
and
Gospellers
,
should
so
unluckily
concur
to
the
condemning
and
burning
of
this
fervent
Brother
of
their
Gospel
Lambert
.
Here
(
saith
Fox
)
it
is
much
to
be
marvelled
at
,
to
see
how
unfortunately
it
came
to
pass
in
this
mattter
,
that
through
the
pestiferous
and
crafty
Counsel
of
Gardyner
Bishop
of
Winchester
,
Sathan
did
here
perform
the
Condemnation
of
this
Lambert
,
by
no
other
Ministers
than
Gospellers
themselves
.
This
is
Fox
his
complaint
,
laying
all
the
fault
(
as
you
see
)
upon
Bishop
Gardyner
,
as
tho'
he
had
been
able
to
have
induced
all
these
Gospellers
,
and
among
others
the
King
himself
and
his
Gospelling
Counsellors
to
have
concurred
to
the
burning
of
their
own
Brother
Lambert
,
if
they
had
been
then
of
his
Gospel
.
But
the
truth
is
,
that
none
of
them
at
that
time
were
come
so
far
forward
,
as
to
be
Zuinglians
.
For
as
for
the
King
himself
,
he
hated
them
deadly
,
both
then
and
unto
his
dying-day
;
as
also
the
Lutherans
,
tho'
he
bare
somewhat
more
with
them
than
with
the
other
,
in
respect
of
their
holding
the
Real
Presence
in
the
Sacrament
,
whereunto
he
was
most
devout
.
And
as
for
Cranmer
and
Cromwell
,
it
may
be
that
in
those
days
they
were
a
little
touched
with
Lutheranism
;
the
former
,
to
enjoy
his
Woman
which
he
kept
secretly
,
by
whom
he
was
also
made
a
Zuinglian
in
King
Edward's
days
;
the
second
,
for
his
Gain
and
Advancement
.
Yet
the
said
Cromwell
,
coming
soon
after
this
to
be
beheaded
,
on
the
Scaffold
said
these
words
among
others
,
as
Fox
relateth
them
:
Fox
p.
1086.
The
Protestation
of
Cromwell
at
his
death
that
he
was
a
Catholic
.
And
now
I
pray
you
that
be
here
to
bear
me
record
that
I
die
in
the
Catholic
Faith
,
not
doubting
of
any
Article
of
my
Faith
,
no
nor
doubting
in
any
Sacrament
of
the
Church
.
Many
have
slandered
me
,
and
reported
that
I
have
been
a
Bearer
out
of
such
as
have
maintained
evil
Opinions
,
which
is
untrue
,
&c.
And
then
a
little
after
he
addeth
again
,
The
Devil
is
ready
to
seduce
us
,
and
I
have
been
seduced
;
but
bear
me
witness
that
I
die
in
the
Catholic
Faith
of
the
whole
Church
.
14.
Thus
relateth
Fox
of
his
last
Confession
,
and
putteth
in
his
Margin
this
Note
:
A
true
Christian
Confession
of
the
Lord
Cromwell
at
his
Death
.
Which
if
John
Fox
mean
truly
indeed
,
John
Fox
is
sore
pressed
about
the
L.
Cromwell
.
and
that
Cromwell
himself
meant
it
also
truly
and
sincerely
as
he
spake
and
was
understood
by
the
people
,
then
died
he
a
Catholic
in
all
points
,
and
believed
all
Sacraments
of
that
Church
which
then
in
England
was
held
for
Catholic
,
and
opposite
to
the
new
Gospellers
at
that
time
;
by
whom
he
confessed
he
had
been
somewhat
seduced
,
and
yet
denieth
that
ever
he
was
a
Bearer
out
of
them
,
as
you
see
.
And
if
all
this
be
true
indeed
,
how
then
can
this
Confession
of
the
Lord
Cromwell
be
called
a
true
Christian
Confession
with
John
Fox
;
seeing
it
is
a
Catholic
Confession
,
and
renounceth
Fox
his
Religion
utterly
?
And
if
it
were
a
false
,
feigned
,
and
dissembled
Confession
of
Cromwell
,
and
meant
contrary
to
the
sound
of
his
words
at
the
hour
of
his
death
;
how
was
he
a
true
Christian
man
in
so
dissembling
and
lying
,
and
this
at
his
very
going
out
of
the
World
?
And
here
I
would
have
John
Fox
to
solve
me
this
Dilemma
,
both
for
his
own
and
Cromwell's
Credit
;
whom
notwithstanding
all
this
,
Fox
will
needs
enforce
to
be
of
his
Gospel
,
whether
he
will
or
no
;
writing
of
him
thus
in
another
place
:
In
this
Worthy
and
Noble
Person
,
Fox
p.
1084.
besides
divers
other
Eminent
Virtues
,
three
things
especially
are
to
be
considered
;
his
flourishing
Authority
,
his
excelling
Wisdom
,
and
his
fervent
Zeal
to
Christ
,
and
to
his
Gospel
,
&c.
And
so
much
of
Him
and
his
Fellow
Cranmer
,
the
two
chief
Pillars
and
Under-props
of
John
Fox's
Gospel
with
King
Henry
.
Tyndall's
judgment
&
testimony
of
the
first
motives
towards
Protestancy
in
K.
Henry
Fox
p.
977.
15.
And
hereby
we
may
in
part
in
contemplate
the
first
Beginning
,
Fountain
,
Origin
and
Off-spring
of
John
Fox's
Gospel
in
England
;
whereof
we
have
spoken
somewhat
before
,
in
the
last
Chapter
of
the
former
Part
of
this
Treatise
,
where
we
alleged
the
words
of
William
Tyndall
written
to
John
Fryth
his
Scholar
at
the
very
beginning
,
when
King
Henry
first
seemed
to
favor
the
Gospel
;
wherein
Tyndall
saith
,
that
he
had
smelled
a
certain
Counsel
taken
against
Papists
;
but
that
Fryth
must
understand
that
it
was
not
for
God
,
but
for
Revenge
,
and
to
enjoy
the
spoil
of
the
Church
.
These
were
the
first
motives
,
if
we
believe
Tyndal
whom
John
Fox
holdeth
and
calleth
an
Apostle
of
England
:
So
as
this
testimony
coming
from
Him
,
must
needs
be
also
Apostolic
,
if
not
Evangelical
.
16.
But
what
was
the
progress
of
this
Gospel
so
begun
in
England
?
I
have
shewed
before
,
that
not
long
after
this
beginning
(
to
wit
,
in
the
year
of
Christ
1536
,
)
King
Henry
being
disposed
upon
former
motives
to
make
some
certain
Alterations
,
did
not
take
counsel
nor
direction
from
the
new
Gospellers
to
do
it
,
but
rather
set
forth
a
Book
of
his
own
,
entituled
thus
:
Articles
devised
by
the
King's
Highness
.
So
do
testifie
both
Hall
,
Hollinshead
,
and
Stow.
And
then
Hall
,
Hall.
in
chron.
an
.
Reg.
H.
8.28
.
fol.
228.
The
first
Book
of
alteration
of
Religion
in
England
devised
by
King
Henry
.
who
lived
in
those
days
,
addeth
further
;
In
this
Book
are
especially
mentioned
but
three
Sacraments
,
with
the
which
the
Lincolnshire
-
men
were
offended
.
And
then
again
afterwards
he
writeth
,
This
Book
especially
treated
of
no
more
than
three
Sacraments
,
where
always
before
the
people
had
been
taught
seven
Sacraments
,
&c.
Which
Articles
being
delivered
to
the
people
,
the
Inhabitants
of
the
North
parts
being
very
ignorant
and
rude
,
and
not
knowing
what
true
Religion
meant
,
&c.
said
,
Now
you
see
,
Friends
,
that
four
Sacraments
of
seven
are
taken
from
us
,
and
shortly
you
shall
lose
the
other
three
also
,
except
you
look
about
you
,
&c.
Thus
writeth
Hall
of
the
beginning
of
the
Insurrection
of
Lincoln
,
York
,
and
other
Shires
,
by
occasion
of
these
new-devised
Articles
in
Religion
.
Whereby
notwithstanding
we
see
that
King
Henry
thinking
best
to
make
some
alteration
,
tho'
he
meant
not
indeed
to
take
away
any
Sacrament
,
(
as
afterwards
appeared
;
)
yet
disdained
he
to
take
his
Platform
from
the
Protestants
,
or
Gospellers
of
those
days
,
but
devised
of
himself
the
Innovation
which
for
the
present
he
meant
to
make
.
Whereof
I
have
heard
of
a
certain
Story
not
unpleasant
,
nor
from
the
purpose
,
which
therefore
here
I
will
set
down
.
17.
A
certain
Courtier
at
that
day
(
some
say
it
was
Sir
Francis
Bryan
)
talking
with
a
Lady
that
was
somewhat
forward
in
the
new
Gospel
about
this
Book
of
the
King
's
then
lately
come
forth
,
A
certain
Conference
between
a
Courtier
&
a
Lady
about
devising
Novelties
in
Religion
.
she
seemed
to
mislike
greatly
the
Title
thereof
,
to
wit
,
Articles
devised
by
the
King's
Highness
,
&c.
saying
,
That
it
seemed
not
a
fit
Title
to
authorise
matters
in
Religion
,
to
ascribe
them
to
a
mortal
King's
device
.
Whereunto
the
Courtier
answered
,
Truly
(
Madam
)
I
will
tell
you
my
conceit
plainly
:
If
we
must
needs
have
devices
in
Religion
,
I
had
rather
have
them
from
a
King
,
than
from
a
Knave
,
as
your
Devices
are
;
I
mean
that
Knave
Frier
Martin
,
who
not
yet
20
years
agone
was
Deviser
of
your
new
Religion
,
and
behav'd
himself
so
lewdly
in
answering
his
Majesty
with
scorn
and
contempt
,
as
I
must
needs
call
him
a
Knave
;
tho'
otherwise
I
do
not
hate
altogether
the
Profession
of
Friers
,
as
your
Ladyship
knoweth
.
Moreover
(
said
he
)
it
is
not
unknown
neither
to
your
Ladyship
nor
Us
,
that
he
devised
these
new
Tricks
of
Religion
,
which
you
now
so
much
esteem
and
reverence
,
not
for
God
,
or
Devotion
,
or
to
do
Penance
,
but
for
Ambition
,
Cocl
.
in
vit.
Luther
.
&
Sur.
ann.
Dom.
1516
,
1517.
and
to
revenge
himself
upon
the
Dominican
Friers
,
that
had
gotten
from
him
the
preaching
of
the
Pope's
Bulls
;
as
also
to
get
himself
the
use
of
a
Wench
,
and
that
a
Nun
also
,
which
now
he
holdeth
.
And
soon
after
him
again
three
other
married
Priests
,
his
Scholars
,
(
to
wit
,
Oecolampadius
,
Carolstadius
,
and
Zuinglius
)
devised
another
Religion
of
the
Sacramentaries
,
against
their
said
Master
.
And
since
these
again
,
we
hear
every
day
of
other
fresh
Upstarts
that
devise
us
new
Doctrins
,
and
there
is
no
end
of
Devising
or
Devisers
.
And
I
would
rather
for
my
part
stick
to
the
devising
of
a
King
,
that
hath
Majesty
in
him
,
and
a
Council
to
assist
him
,
(
especially
such
a
King
as
ours
is
)
than
to
a
thousand
of
these
Companions
put
together
.
18.
It
is
true
(
said
the
Lady
)
when
they
are
Devices
indeed
of
Men
,
The
Reply
of
the
Lady
with
the
Courtier
's
Answer
.
but
when
they
bring
Scriptures
with
them
to
prove
their
sayings
,
then
are
they
not
Mens
Devices
,
but
God's
Eternal
Truth
and
Word
.
And
will
you
say
so
,
Madam
,
quoth
he
?
And
do
you
not
remember
what
ado
we
had
the
last
year
about
this
time
with
certain
[
](A56472-e124260-b)*
*
Of
these
Hollanders
,
see
Holinshead
an.
27
H.
8.
mensè
Maii
1535.
Hollanders
here
in
England
,
whom
our
Bishops
and
Doctors
could
not
overcome
by
Scriptures
,
notwithstanding
they
held
most
horrible
Heresies
,
which
make
my
Hairs
to
stand
upright
to
think
of
them
,
against
the
Manhood
and
Flesh
of
Christ
our
Savior
,
and
against
the
Virginity
of
his
Blessed
Mother
,
and
against
the
Baptism
of
Infants
,
and
the
like
wicked
Blasphemies
.
I
was
my self
present
at
the
Condemnation
of
fourteen
of
them
in
Paul's
Church
in
one
day
,
and
heard
them
dispute
and
allege
Scriptures
so
fast
for
their
Heresies
,
as
I
was
amazed
thereat
;
and
after
I
saw
some
of
these
Knaves
burned
in
Smithfield
,
and
they
went
so
merrily
to
their
Death
,
singing
and
chanting
Scriptures
,
as
I
began
to
think
with
my self
whether
their
Device
was
not
of
some
value
or
no
;
until
afterward
,
thinking
better
of
the
matter
,
I
blessed
my self
from
them
,
and
so
let
them
go
.
19
Oh
(
said
the
Lady
)
but
these
were
Knaves
indeed
,
that
devised
new
Doctrins
of
their
own
heads
;
and
were
very
Heretics
,
not
worthy
to
be
believed
.
But
how
shall
I
know
(
quoth
the
Courtier
)
that
Your
Devisers
have
not
done
the
like
,
seeing
These
alleged
Scriptures
no
less
than
They
;
and
did
one
thing
more
,
which
is
,
that
they
went
to
the
fire
and
burned
for
their
Doctrin
,
when
they
might
have
lived
,
which
your
Frier
and
his
Scholars
before
named
have
not
hitherto
done
.
And
finally
(
Madam
)
I
say
,
as
at
the
beginning
I
said
,
If
we
must
needs
follow
devising
,
we
Courtiers
had
much
rather
follow
a
King
than
a
Frier
in
such
a
matter
.
For
how
many
years
(
Madam
)
have
Friers
shorn
their
Heads
,
and
no
Courtier
hath
ever
follow'd
them
hitherto
to
therein
?
But
now
his
Majesty
having
begun
this
last
May
(
as
you
know
)
to
poll
[
](A56472-e124400-b)*
*
See
Holinsh
.
and
Stow
of
this
Polling
.
an.
1535.
his
Head
,
and
commanded
others
to
do
the
like
,
you
cannot
find
any
unshorn
Head
in
the
Court
among
us
Men
,
tho'
you
Women
be
exempted
.
And
so
I
conclude
,
that
the
device
of
a
King
is
of
more
credit
than
the
device
of
a
Friar
.
And
with
this
the
Lady
laugh'd
;
and
so
the
Conference
was
ended
.
The
growing
and
going
forward
of
the
new
Gospel
under
King
Henry
.
Fox
p.
1036.
20
And
thus
much
for
the
first
devising
or
setting
up
of
new
Religion
in
England
.
Now
,
for
the
going
forward
thereof
,
let
us
hear
a
large
testimony
of
John
Fox
himself
,
and
thereby
judge
how
Apostolic
the
manner
was
of
promoting
the
same
.
To
many
which
be
yet
alive
(
saith
Fox
)
and
can
testifie
these
things
,
it
is
not
unknown
how
variable
the
state
of
Religion
stood
in
those
days
;
how
hardly
and
with
what
difficulty
it
came
forth
;
what
chances
and
changes
it
suffered
,
even
as
the
King
was
ruled
and
gave
ear
sometime
to
one
,
and
sometime
to
another
;
so
one
while
it
went
forward
,
and
another
season
it
went
as
much
backward
again
;
and
sometime
clean
altered
and
changed
for
a
season
,
according
as
they
could
prevail
which
were
about
the
King
,
&c.
21.
Here
now
you
see
both
the
beginning
and
progress
of
Fox's
Gospel
;
whereof
in
the
Margin
he
maketh
this
Note
:
The
course
of
the
Gospel
interrupted
by
malicious
Enemies
.
Here
you
do
hear
him
say
,
that
the
Birth
of
his
Gospel
came
forth
hardly
,
and
with
great
difficulty
and
straining
;
and
then
that
it
grew
or
went
backward
as
the
King
was
ruled
by
others
,
and
gave
credit
to
this
or
that
Man
or
Woman
:
For
so
he
cometh
in
presently
with
his
Examples
of
Queen
Anne
and
Cromwell
.
So
long
(
saith
he
)
as
Queen
Anne
lived
,
the
Gospel
had
indifferent
success
;
Fox
ib.
but
after
that
she
by
sinister
instigation
of
some
about
the
King
was
made
away
,
the
course
of
the
Gospel
began
again
to
decline
:
But
that
the
Lord
then
stirred
up
the
Lord
Cromwell
opportunely
to
help
in
that
behalf
;
who
did
much
avail
for
the
increase
of
God's
true
Religion
,
and
much
more
had
brought
it
to
perfection
,
if
the
pestilent
Adversaries
,
maligning
the
prosperous
Glory
of
the
Gospel
,
had
not
by
contrary
practising
undermined
him
,
and
supplanted
his
vertuous
proceedings
.
22.
Behold
here
a
wise
Discourse
of
John
Fox
!
Whereby
,
if
nothing
else
were
,
you
might
perceive
how
justly
and
truly
that
Spirit
of
Majesty
that
spake
to
him
in
his
Bed
upon
a
Sunday
in
the
morning
(
if
you
remember
)
called
him
,
See
before
,
cap.
7.
Thou
Fool
:
For
that
no
man
but
a
very
Fool
indeed
would
have
brought
forth
these
Examples
to
have
proved
his
purpose
,
being
both
impertinent
,
and
clearly
false
in
themselves
.
23.
And
first
,
they
are
impertinent
,
or
rather
against
himself
;
for
that
they
shew
that
his
Gospel
had
no
other
beginning
in
England
,
but
upon
Affection
of
Men
and
Women
.
False
also
are
the
Examples
,
if
we
consider
the
Times
themselves
;
for
that
the
foresaid
new
Book
of
devised
Articles
,
(
mentioned
by
Hall
and
Hollinshead
,
as
the
first
public
Alteration
in
points
of
Religion
discovered
in
King
Henry
)
was
made
and
set
forth
after
the
death
of
Queen
Anne
Bullen
,
to
wit
,
upon
the
8th
of
June
1536
,
whereas
the
Queen
died
upon
the
19th
of
May
before
:
And
Fox
himself
,
having
related
the
said
Articles
and
Book
,
Fox
p.
991.
col.
2.
n.
30.
as
set
forth
after
the
death
of
Queen
Anne
,
he
saith
thus
:
This
Book
treated
especially
but
of
three
Sacraments
,
Baptism
,
Penance
,
and
the
Supper
of
the
Lord
;
for
which
the
Lincolnshire
-
men
took
Arms
,
&c.
And
then
he
addeth
this
Note
in
the
Margin
,
Alteration
of
Religion
a
little
beginneth
.
And
after
again
presently
this
other
Note
,
Commotion
in
Lincolnshire
,
Whereby
is
evident
out
of
his
own
words
,
King
Henry's
beginning
of
alteration
af-the
death
of
Q.
Anne
Bullen
.
that
the
first
beginning
of
any
alteration
in
points
of
Religion
towards
his
Gospel
,
was
after
the
death
of
Queen
Anne
Bullen
;
and
consequently
it
is
a
ridiculous
foolery
which
he
writeth
before
,
That
so
long
as
Queen
Anne
lived
,
the
Gospel
had
indifferent
success
,
&c.
24.
The
other
Example
also
of
Cromwell
is
no
less
apparently
false
;
for
that
,
besides
the
particulars
which
you
have
heard
before
of
his
assisting
to
punish
and
burn
Protestants
,
and
his
Sentence
of
death
given
against
Lambert
,
with
the
Protestation
he
made
at
his
own
death
of
his
being
Catholic
,
The
chiefest
credit
of
Cromwell
,
when
new
Gospellers
were
most
punished
by
King
Henry
.
and
never
doubting
of
any
one
Point
of
Catholic
Religion
:
Besides
all
this
(
I
say
)
it
is
notorious
,
that
when
the
severe
Statute
of
Six
Articles
was
made
against
all
sorts
of
Protestants
in
the
31st
year
of
King
Henry's
Reign
,
(
which
was
in
the
Month
of
April
1540
,
as
appeareth
both
by
the
Book
of
Statutes
it self
,
and
Hall
,
Holinshead
,
and
other
Chroniclers
)
Cromwell
was
then
in
his
highest
Authority
and
Favor
with
the
King
,
as
is
evident
;
for
that
in
the
time
of
the
very
same
Parliament
,
besides
all
his
other
great
Offices
before
received
,
(
as
of
Baron
,
Chancellor
,
Knight
of
the
Garter
,
Master
of
the
Jewels
,
Vicar-General
in
Spiritual
Affairs
,
and
other
like
Titles
)
he
was
created
also
Earl
of
Essex
,
and
High-Chamberlain
of
England
;
Hol.
an.
1540.
pag.
950.
which
Holinshead
setteth
down
in
these
words
:
The
18th
of
April
at
Westminster
was
Lord
Thomas
Cromwell
created
Earl
of
Essex
,
and
ordained
Great
Chamberlain
of
England
,
which
Office
the
Earls
of
Oxford
were
wont
ever
to
enjoy
:
Also
Gregory
his
Son
was
made
Lord
Cromwell
,
&c.
Thus
writeth
he
.
And
if
in
Cromwell's
most
flourishing
time
this
Act
of
Six
Articles
came
out
for
punishment
of
Protestants
,
the
most
severe
that
can
be
imagined
,
how
fond
and
childish
a
babling
was
that
before
used
by
Fox
,
when
he
telleth
us
,
that
as
long
as
the
good
Lord
Cromwell
was
in
credit
,
or
bare
Rule
with
the
King
,
their
Gospel
went
prosperously
,
&
c
?
25.
Well
then
,
by
all
this
we
may
see
how
poor
and
troden
down
a
state
John
Fox's
Church
and
Religion
held
under
King
Henry
,
notwithstanding
all
his
brags
,
and
flattering
of
him
in
his
Pictures
.
Which
yet
,
that
you
may
not
think
we
mean
only
of
the
temporal
or
external
condition
,
or
contemptibility
of
his
Church
,
(
for
of
that
perhaps
he
would
brag
,
seeing
he
defines
his
Church
by
the
words
obscure
and
troden
down
)
I
would
have
you
here
consider
briefly
but
two
things
only
for
the
end
of
this
Chapter
,
which
directly
do
appertain
to
the
true
spiritual
misery
of
Fox's
Church
and
Religion
in
those
days
under
King
Henry
,
if
a
Confusion
of
fantastical
Opinions
,
Errors
and
Heresies
may
be
called
a
Religion
.
26.
The
first
is
,
The
first
point
of
spiritual
misery
of
the
Gospellers
Church
under
King
Henry
,
Confusion
.
That
in
King
Henry's
days
(
at
leastwise
for
a
great
part
thereof
)
the
Protestants
Sects
were
not
yet
fully
distinguished
into
their
Classes
or
Orders
,
but
were
a
great
confused
heap
of
new
Opinions
,
all
going
under
the
name
of
Gospellers
or
Protestants
,
as
well
Lutherans
,
Oecolampadians
,
Zuinglians
,
and
other
Sacramentaries
,
as
Waldensians
,
Wickliffians
,
Anabaptists
,
Libertines
,
and
other
such-like
.
So
as
in
this
first
Heap
and
Mass
of
Gospellers
were
contained
all
the
several
Sects
that
since
have
been
distinguished
;
as
the
four
Elements
,
and
particular
parts
thereof
,
were
contained
(
according
to
the
Poets
Fiction
)
in
that
great
confused
Chaos
of
the
World
before
it
was
distinguished
;
or
,
to
speak
more
properly
,
they
were
as
the
Bears
Whelps
when
first
they
are
born
,
and
new
fallen
from
their
Mothers
Womb
;
to
wit
,
certain
disform
,
gross
,
confused
things
,
which
by
often
licking
of
their
Parents
are
polished
at
last
,
and
brought
to
some
fashion
of
handsom
Creatures
,
such
as
you
know
Bears
Whelps
to
be
.
27.
And
even
so
was
it
in
those
days
with
Protestants
Religion
:
For
that
every
man
that
would
hold
a
new
Opinion
,
of
what
Sect
soever
,
or
would
speak
against
the
Catholic
Church
or
Doctrin
then
used
,
was
admitted
presently
for
a
Brother
of
the
new
Gospel
,
and
for
a
sincere
Servant
of
God
,
and
holy
Gospeller
,
(
as
John
Fox
every-where
calleth
them
without
distinction
)
whether
he
were
a
Lutheran
,
Zuinglian
,
Anabaptist
,
Waldensian
,
Wickliffist
,
Lolhard
,
or
whatsoever
else
;
but
since
that
time
,
this
Chaos
hath
been
somewhat
more
distinguished
and
polished
,
and
every
sort
of
Sectaries
divided
into
their
Classes
.
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
.
Which
Luther
himself
began
first
to
do
,
noting
nine
distinct
Sects
to
have
risen
in
few
years
after
him
out
of
his
Doctrin
,
and
these
only
of
Sacramentaries
.
Whereunto
his
chief
Scholar
Melancthon
,
a
little
before
his
death
,
in
his
Judgment
written
to
the
Palsgrave
,
or
Prince
Elector
of
Rhene
,
added
six
more
to
be
among
the
Lutherans
themselves
.
But
others
that
have
gathered
them
more
exactly
and
distinctly
(
as
,
Staphilus
a
most
Learned
Man
,
and
Counsellor
to
the
Emperour
,
Bishop
Lyndan
,
Dr.
Gabriel
Prateolus
,
and
others
)
do
divide
them
into
a
far
great
number
;
distributing
first
the
Gospellers
of
our
time
that
have
proceeded
of
Luther
,
and
by
occasion
of
his
Doctrin
,
since
the
year
of
Christ
1517
,
into
three
or
four
Classes
;
whereof
the
first
is
of
plain
Lutherans
,
divided
among
themselves
into
eleven
Sects
;
and
these
again
being
subdivided
into
other
three
Classes
,
of
soft
,
rigid
,
and
extravagant
Lutherans
,
do
make
above
thirty
other
divisions
and
Sects
.
The
different
Classes
and
sorts
of
Sectaries
sprung
from
Luther
since
the
year
1517.
28.
The
second
general
Classis
is
of
Semi-Lutherani
,
Half-Lutherans
,
that
do
partly
agree
with
Luther
,
and
partly
disagree
;
but
yet
with
eleven
differences
,
which
being
obstinately
held
by
their
Authors
and
Professors
,
do
make
eleven
different
Sects
.
The
third
Universal
Classis
or
Order
of
new
Gospellers
,
are
of
Anti-Lutherani
,
those
that
are
quite
opposite
to
Luther
,
as
Sacramentaries
,
and
the
like
,
whereof
are
set
down
fifty-six
distinct
Sects
,
and
the
first
of
these
is
of
Sacramentaries
,
being
subdivided
into
nine
Sects
,
you
may
imagin
to
what
Number
the
Sum
will
rise
.
29.
The
fourth
general
Classis
of
new
Gospellers
of
our
time
are
the
Anabaptists
,
begun
by
Bernard
Rotman
,
an
unlearned
Fellow
of
the
Laity
,
but
a
Scholar
and
Son
of
Luther
,
about
the
year
of
Christ
1524
,
that
is
,
seven
years
after
Luther
began
;
and
this
sort
of
men
are
divided
again
into
thirteen
Sects
,
as
in
the
foresaid
Authors
may
be
read
.
All
which
deduction
and
distinction
was
not
made
nor
known
in
England
,
(
except
very
confusedly
)
in
King
Henry's
time
;
but
all
were
accounted
good
Gospellers
,
and
of
one
Church
and
Faction
,
and
so
would
John
Fox
have
them
accounted
also
now
:
For
proof
whereof
,
How
John
Fox
coupleth
all
Sectaries
in
his
Church
.
wheresoever
they
were
contradicted
,
restrained
,
punished
or
burned
for
what
Opinion
soever
,
John
Fox
putteth
them
down
expresly
for
Confessors
and
Martyrs
of
his
Church
;
excepting
only
the
Anabaptists
,
which
openly
he
doth
not
admit
,
for
that
now
also
They
are
burned
in
England
by
the
Protestant
Magistrate
;
but
yet
neither
doth
he
reject
them
by
Name
,
but
holdeth
himself
silent
in
their
Affair
,
tho'
he
doth
set
down
sundry
for
Martyrs
in
his
Calendar
which
held
of
their
Opinions
,
as
in
the
next
Part
of
this
Treatise
we
are
to
shew
by
many
Examples
.
And
thus
much
of
the
first
Point
,
concerning
the
Confusion
,
Obscurity
,
Impurity
,
and
Imperfections
of
John
Fox's
Church
under
King
Henry
,
which
was
not
yet
strained
from
her
Suds
,
if
Fox
at
that
time
may
be
said
to
have
had
any
Church
at
all
.
The
second
spiritual
misery
of
J.
Fox's
Church
,
contradiction
among
themselves
in
their
Belief
.
30.
There
followeth
the
other
Point
,
of
Antipathy
,
Contradiction
and
Exposition
among
themselves
,
that
were
held
by
Fox
to
have
been
the
chief
Pillars
of
his
Church
in
those
days
.
And
as
for
the
King
,
Queen
Ann
,
Cranmer
,
and
Cromwell
,
we
have
spoken
of
already
.
The
other
(
if
we
believe
himself
)
were
Thomas
Bilney
,
John
Frith
,
William
Tyndall
,
all
three
rubricated
Martyrs
in
his
Calendar
.
And
then
in
black
Letters
(
but
of
the
same
Order
of
Martyrdom
)
Robert
Barns
,
William
Jerome
,
Thomas
Gerard
,
John
Lambert
,
Peter
German
,
Andrew
Hewit
,
John
Colyns
,
William
Cowbridg
,
and
divers
others
,
that
not
only
professed
his
Gospel
as
he
saith
,
but
willingly
also
gave
their
Blood
in
a
holy
and
lively
Sacrifice
for
testimony
thereof
.
And
to
these
he
addeth
divers
holy
Confessors
of
the
same
Confession
,
to
wit
,
Erasmus
Roterodamus
,
Picus
Mirandula
,
Philip
Melancthon
,
King
Edward
VI.
and
the
like
.
31.
But
now
,
if
I
should
go
about
to
draw
all
these
Martyrs
and
Confessors
of
his
Church
into
any
one
form
of
Faith
and
Belief
,
good
or
bad
,
(
which
is
necessary
,
you
know
,
to
make
a
Church
)
it
would
prove
a
far
harder
Enterprize
than
to
couple
all
the
Cats
of
any
great
City
by
the
Heads
together
,
and
to
make
them
stand
so
for
an
hour
of
their
own
will
,
looking
one
upon
the
other
,
without
turning
their
Heads
aside
.
For
as
for
Bilney
,
See
part
3.
of
Bilney
,
die
10.
Martii
.
an.
1531.
you
shall
perceive
by
my
Treatise
in
the
next
part
that
he
never
held
but
very
few
of
the
Protestants
Opinions
,
and
very
many
against
Them
,
and
with
Us
;
and
abjured
those
few
of
the
Protestants
at
two
several
times
,
and
died
in
that
Abjuration
.
Tho.
Bilney
Jo.
Frith
.
Will
.
Tyndall
.
Frith
also
and
Tyndall
were
most
opposite
to
Fox
in
many
Points
of
Belief
:
I
mean
opposite
both
to
Luther
and
Zuinglius
in
the
Controversie
of
the
Sacrament
,
holding
the
Real
Presence
to
be
indifferent
,
and
to
be
believ'd
or
not
believ'd
as
every
man
thinketh
good
;
with
other
notable
particular
Heresies
of
their
own
,
as
in
due
place
we
are
to
shew
.
[
](A56472-e126040-b)*
*
Part
3.
die
2
Jan.
&
die
6
Octob.
Frier
Barns
.
Gerrard
,
Jerom
,
&
Lambert
.
Ridley
,
Hooper
,
Rogers
,
Latymer
.
Andrew
Hewit
Robert
Barns
was
an
earnest
Lutheran
,
as
Tyndall
testifieth
to
Frith
:
And
as
for
Gerrard
,
Hierom
&
Lambert
,
tho'
they
were
Zuinglians
,
yet
not
after
Fox's
fashion
,
but
different
from
him
in
many
Points
of
Doctrin
,
as
we
shall
declare
when
we
come
to
handle
of
them
severally
,
as
also
of
Ridley
,
Hooper
,
Rogers
,
Latymer
,
in
the
next
part
of
this
Treatise
;
shewing
that
under
King
Henry
they
were
only
Lutherans
,
if
so
far
forward
at
that
time
.
32.
And
as
for
Andrew
Hewit
,
he
was
of
no
Religion
in
particular
when
he
died
,
but
said
only
,
that
he
would
die
for
the
Religion
that
John
Frith
held
,
whatsoever
it
were
,
as
[
](A56472-e126260-b)*
*
Part
1.
c.
12.
Peter
German
.
before
we
have
noted
Peter
German
inclin'd
indeed
to
Zuinglianism
:
But
together
with
that
(
as
when
we
come
unto
his
[
](A56472-e126310-b)*
*
See
his
day
,
part
3.
&
13
Octob.
Colyns
and
Coubridge
made
Martyrs
.
Fox
p.
1033.
Holy-day
we
shall
shew
)
he
denied
Christ
to
have
taken
Flesh
of
the
Virgin
Mary
,
and
other
like
holy
Assertions
.
As
for
Colyns
and
Coubridge
,
burned
also
for
Heresie
under
King
Henry
,
and
assigned
for
Calendar-Martyrs
by
Fox
,
upon
the
10th
and
11th
days
of
October
;
himself
confesseth
afterwards
upon
better
consideration
,
That
he
thinketh
them
not
worthy
of
the
number
of
God's
professed
Martyrs
;
but
yet
holdeth
(
as
he
saith
)
That
they
are
belonging
to
the
holy
Company
of
Christ's
Saints
.
The
first
of
these
two
held
up
a
Dog
to
be
worshipped
of
the
People
,
instead
of
the
blessed
Sacrament
;
the
second
denied
the
Name
of
Christ
flatly
.
Which
Fox
not
denying
,
excuseth
the
matter
thus
,
saying
,
That
the
one
and
the
other
of
them
were
mad
,
and
distracted
of
their
Wits
,
as
more
largely
we
shall
shew
afterwards
in
the
discussion
of
the
Calendar
.
And
thus
much
of
his
Martyrs
.
33.
Now
for
his
Confessors
;
Erasmus
Roterodamus
,
Picus
Mirandula
,
Fox's
Confessors
under
King
Henry
.
Friar
Bucer
,
Philip
Melancthon
,
King
Edward
VI.
and
others
,
(
which
he
setteth
down
for
Saints
in
the
end
of
his
Calendar
and
Month
of
December
)
they
do
agree
in
Religion
as
just
as
Germans
Lips
,
(
to
use
the
vulgar
Proverb
)
either
with
Fox
,
Erasmus
Roterodamus
.
or
among
themselves
:
For
as
for
Erasmus
,
whom
every
where
Fox
maketh
(
as
it
were
)
the
Father
and
first
Master
of
new
Gospelling
in
England
,
you
shall
so
hear
him
defend
himself
by
his
own
words
in
the
next
Part
of
this
[
](A56472-e126620-b)*
*
die
26
Decemb.
Treatise
,
as
you
will
say
they
abuse
him
egregiously
to
hold
him
for
any
Protestant
at
all
,
having
written
so
sharply
against
their
first
Captain
Luther
as
he
did
,
repeating
often-times
these
words
:
Christum
agnosco
,
Lutherum
non
agnosco
,
Erasm
.
l.
16.
ep.
11.
Ecclesiam
Romanam
agnosco
;
I
acknowledge
Christ
,
I
do
not
acknowledge
Luther
,
I
acknowledge
the
Roman
Church
&c.
34.
And
the
like
Injury
they
offer
to
Picus
Earl
of
Mirandula
,
Picus
Mirandula
.
who
never
held
any
one
Protestant
Opinion
in
his
life
,
as
we
shall
shew
when
we
come
to
his
place
in
the
Calendar
.
And
as
for
Bucer
and
Melancthon
,
Bucer
.
Melancthon
.
they
were
Lutherans
indeed
,
and
open
Enemies
for
many
years
against
Zuinglius
and
Zuinglians
,
that
are
the
Flower
of
John
Fox's
Church
.
And
tho'
Friar
Bucer
afterward
(
to
have
the
free
use
of
his
Woman
in
England
)
dissembled
egregiously
in
some
things
,
to
please
the
Protector
for
a
time
,
and
seemed
to
bear
with
the
Sacramentaries
:
yet
told
he
the
Lord
Dudley
,
then
Duke
of
Northumberland
,
being
asked
confidently
his
opinion
of
the
Sacrament
by
the
said
Duke
,
Friar
Bucer's
Answer
to
the
Duke
of
Northumberland
.
in
the
presence
of
the
Lord
Pagett
,
then
a
Protestant
,
(
who
testified
the
same
publicly
afterward
:
)
that
for
the
Real
Presence
,
it
could
not
be
denied
,
if
we
believe
all
that
the
Evangelists
do
write
.
But
whether
all
be
to
be
believed
or
no
,
he
said
merrily
,
that
was
a
matter
of
more
disputation
.
Of
King
Edward
VI.
35.
And
lastly
,
concerning
King
Edward
VI.
set
down
also
by
Fox
in
red
Letters
,
for
a
solemn
Confessor
of
his
Religion
:
If
we
talk
of
King
Henry's
time
,
he
was
a
very
young
Confessor
;
for
that
he
was
scarce
nine
years
old
,
when
his
Father
died
.
And
it
is
very
probable
,
that
the
Religion
which
he
at
that
Age
could
receive
,
was
rather
such
as
his
Father
had
caused
him
to
be
taught
during
his
life
,
than
such
as
it
pleased
Fox
to
assign
unto
him
afterwards
.
But
if
Fox
mean
,
that
he
was
a
Confessor
of
their
Religion
after
his
Fathers
death
,
albeit
it
be
hard
to
say
of
what
Religion
the
Child
would
have
been
if
he
had
lived
;
yet
do
I
think
him
rather
worthy
to
be
accounted
a
Martyr
of
Fox's
Church
,
than
a
Confessor
.
Seeing
it
is
probable
,
that
the
bringing
in
of
that
Religion
,
and
change
of
state
left
by
his
Father
,
was
the
cause
of
his
immature
death
.
For
that
if
matters
had
remained
as
his
Father
left
them
,
and
no
Protector
chosen
(
as
he
appointed
)
nor
Wriothesley
the
Chancellor
put
out
of
his
Office
,
nor
other
Catholic
Councellors
(
most
faithful
to
the
conservation
of
the
Kings
Blood
,
)
had
been
disgraced
and
displaced
by
that
unlucky
change
:
like
it
is
,
that
the
good
young
King
might
have
lived
many
fair
years
more
,
and
his
two
Sisters
never
have
fallen
into
those
imminent
dangers
of
present
destruction
,
which
they
once
saw
themselves
in
,
by
the
ambition
of
the
new
Gospelling
Faction
.
But
enough
of
this
,
and
of
all
the
Reign
of
King
Henry
VIII
.
Now
shall
we
pass
briefly
over
the
rest
that
remaineth
.
CHAP.
XII
.
Whether
Fox's
Church
hath
had
any
Place
under
King
Edward
,
Queen
Mary
,
and
Her
Majesty
that
now
Reigneth
:
and
how
far
it
hath
been
admitted
,
or
is
admitted
at
this
day
.
ALbeit
John
Fox
did
Paint
out
King
Henry
VIII
.
in
the
first
page
of
his
Life
,
sitting
with
his
Feet
upon
the
Popes
back
,
and
the
Gospel
in
his
Lap
,
with
his
Sword
lifted
up
in
his
right-hand
,
to
defend
the
same
(
as
before
you
have
heard
:
Two
fond
Pageants
of
King
Henry
and
K.
Edward
.
)
yet
did
he
Paint
Cromwell
and
Cranmer
staying
up
the
said
Sword
,
least
it
should
fall
upon
the
Protestants
themselves
,
as
we
have
shewed
that
in
effect
it
did
.
But
now
in
the
first
page
of
King
Edward's
Reign
,
Fox
hath
a
much
more
ample
and
triumphant
Pageant
for
the
Child
above
his
Father
:
Who
though
he
were
but
nine
years
old
,
yet
seemeth
Fox
to
make
him
a
fuller
Head
of
the
Church
,
than
his
Father
,
placing
him
in
a
high
Throne
of
Majesty
,
and
his
stretched
out
Sword
in
the
right
Hand
,
and
with
the
other
(
which
is
the
left
)
he
delivereth
the
Gospel
unto
the
People
,
and
Prelates
,
that
stand
round
about
him
.
Where
Fox
writeth
in
the
Margent
this
Note
:
King
Edward
delivering
the
Bible
to
the
Prelates
,
&c.
As
tho'
the
Bible
had
taken
Authority
from
the
Childs
delivering
.
Who
being
so
tender
of
Age
as
he
was
,
(
and
of
likelihood
scarce
able
to
read
the
same
,
and
much
less
to
understand
it
)
as
well
he
might
have
delivered
them
the
Poem
of
Chaucer
,
or
the
Story
of
Guy
of
Warwick
,
or
of
Bevis
of
Southampton
(
if
it
had
been
put
into
his
Hand
to
deliver
)
as
this
was
by
his
Uncle
the
Protector
,
that
knew
full
near
as
little
of
the
Contents
,
as
the
Child
himself
.
2.
But
besides
this
Majestical
representation
of
delivering
the
Gospel
,
there
be
two
or
three
other
Pageants
in
the
same
page
.
The
first
is
of
pulling
down
Images
with
great
diligence
every
where
,
and
burning
them
,
Other
ridiculous
Paintings
of
Fox
.
with
this
Sentence
written
under
:
The
Temple
well
purged
.
And
then
is
there
a
great
Ship
,
painted
with
Men
,
Women
,
and
Children
,
carrying
their
Church-Stuff
into
that
Ship
;
to
wit
,
Bells
,
Books
,
Images
,
and
Candles
:
and
amongst
other
things
also
,
the
Blessed
Sacrament
.
And
over
the
Ship
is
written
thus
:
The
Ship
of
the
Romish
Church
.
And
on
the
side
this
Sentence
:
Ship
over
your
Trinkets
,
and
be
packing
,
you
Papists
.
And
thus
is
John
Fox's
pleasant
Head
delighted
with
these
Fancies
.
But
who
seeth
not
how
childish
this
folly
is
?
Seeing
scarce
six
years
after
this
triumph
,
when
Queen
Mary
came
in
,
a
Man
might
have
said
to
him
again
,
and
his
Fellows
:
Ship
over
your
Trinkets
,
and
be
packing
,
you
Protestants
.
3.
But
if
we
consider
indeed
,
the
different
Wares
,
and
Trinkets
,
which
this
Catholic
Roman
Ship
carried
away
from
England
at
that
time
,
and
those
which
the
new
Protestants
Ship
brought
in
soon
after
from
Germany
,
Geneva
,
Switzerland
,
and
other
Places
,
we
shall
easily
discover
,
whether
the
loss
were
greater
for
our
Nation
,
by
the
departure
of
the
one
,
or
by
the
coming
in
of
the
other
:
For
that
in
the
Roman
Ship
was
carried
away
,
What
the
Roman
Ship
carried
away
,
and
what
the
Protestants
Ship
brought
into
England
.
not
only
the
blessed
Sacrament
,
as
Fox
saith
,
and
Painteth
it
out
(
which
yet
is
the
highest
and
most
precious
Treasure
,
that
Christ
hath
left
to
Christians
upon
Earth
:
)
but
with
that
also
all
kind
of
vertue
,
and
honesty
for
the
most
part
.
For
that
all
Modesty
,
Gravity
,
Learning
,
Piety
,
Devotion
,
Peace
,
Concord
,
Unity
and
Charity
was
carried
away
.
And
in
the
new
Gospelling
Ship
,
came
in
all
the
contrary
Vices
:
namely
of
Sedition
,
Division
,
Pride
,
Temerity
,
Curiosity
,
Novelties
,
Sensuality
,
Impiety
,
and
Atheism
.
And
in
place
of
many
sober
,
honest
,
and
grave
men
,
that
retired
themselves
upon
this
change
,
there
came
running
into
England
a
main
number
of
wanton
Apostata
Priests
and
Friars
,
each
one
with
his
Mate
and
Dame
at
his
side
,
hungry
and
turbulent
people
,
as
Friar
Bale
,
Friar
Bucer
,
Friar
Coverdale
,
Friar
Martyr
,
and
other
like
.
Who
joined
with
other
of
their
own
Sect
in
England
,
in
such
a
vein
of
Innovations
,
as
quickly
brought
all
upon
their
own
Heads
.
And
so
tho'
after
all
these
foresaid
three
Pictures
,
and
Representations
(
to
wit
,
the
Bible
distributed
,
the
Churches
spoiled
,
and
the
Catholic
Roman
Ship
sent
away
)
.
John
Fox
doth
make
a
fourth
fair
Pageant
,
of
the
Protestants
kind
and
comfortable
meeting
together
,
at
their
Communion
Table
,
and
their
peaceable
breaking
of
Bread.
Yet
if
you
consider
what
presently
ensued
in
their
actions
,
A
Picture
of
the
Protestants
Agreement
.
(
I
mean
of
their
changing
,
chopping
,
pulling
down
,
and
setting
up
in
those
few
years
that
it
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
.
Promotions
made
by
the
Protector
in
the
beginning
of
King
Edward's
days
.
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
,
Holinshead
.
Stow
and
others
,
an
.
Dom.
1547.
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
,
The
Journey
into
Scotland
,
why
it
was
devised
in
King
Edward's
time
.
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
,
The
rushing
in
of
Apostates
into
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
;
Bernard
Ochinus
.
Vid.
Sander
.
l.
de
visib
.
Monarch
.
p.
627.
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
Contentions
,
but
had
not
the
Gift
of
the
old
Apostolical
Preachers
,
to
preach
the
self-same
Faith
and
Doctrin
every
where
;
but
so
many
men
so
many
Opinions
were
set
abroach
,
every
man
following
his
own
fancy
;
only
they
agreed
in
impugning
the
Catholic
Church
,
Rites
,
Doctrin
,
and
Service
,
but
among
themselves
they
could
not
agree
.
11.
Which
thing
being
signified
to
the
Protector
,
both
before
his
departure
,
and
while
he
was
in
the
Scottish
Journey
,
it
grieved
him
exceedingly
,
and
wrote
back
to
Cranmer
,
Ridley
,
and
the
rest
,
that
they
should
seek
some
means
of
Agreement
and
Conformity
,
and
that
they
should
make
hast
to
end
the
Common-Service-Book
,
or
Book
of
Common
Prayer
,
Doctrin
,
and
Rites
,
which
they
had
begun
to
treat
of
before
his
departure
out
of
London
.
The
causes
of
jars
between
the
new
Protestant
Preachers
.
But
this
was
not
so
easie
to
do
,
for
that
new
Factions
and
Divisions
were
grown
now
among
them
,
especially
upon
the
arrival
of
the
foresaid
new
Preachers
,
as
well
English
,
as
strangers
from
beyond
the
Seas
:
For
albeit
the
strangers
could
not
much
help
in
making
this
English
Communion-Book
,
or
rather
new
Mass-Book
;
yet
did
they
hurt
and
hinder
the
same
much
by
the
variety
of
Opinions
which
they
brought
with
them
in
matter
of
Doctrin
;
some
of
them
coming
from
Saxony
,
and
others
from
Switzerland
,
where
there
were
different
new
Sects
and
Doctrins
held
and
taught
.
And
forasmuch
as
in
this
Book
not
only
the
Rites
and
Ceremonies
of
Service
and
Administration
of
Sacraments
,
but
the
Doctrin
also
of
their
Number
and
Nature
,
and
other
Articles
of
Belief
,
were
to
be
expressed
,
or
at
leastwise
insinuated
;
hereof
arose
a
great
War
,
for
that
Bucer
would
have
one
thing
,
Peter
Martyr
another
,
Ochinus
a
third
;
and
then
stepped
in
John
Bale
and
Milo
Coverdale
,
freshly
come
with
their
new
Doctrin
and
wanton
Women
from
beyond
Seas
,
and
would
have
room
amongst
the
rest
.
12.
But
above
all
others
did
trouble
the
Market
at
this
time
,
two
heady
married
Priests
,
come
also
from
beyond
the
Seas
;
to
wit
,
John
Hooper
and
John
Rogers
,
the
one
from
Wittenberg
with
a
German
Wife
,
the
other
from
Argentine
with
a
Burgundian
Sister
(
as
Fox
testifieth
)
;
who
dissenting
wholly
from
the
Course
begun
by
Cranmer
and
Ridley
,
and
bearing
special
emulation
against
them
,
as
accounting
themselves
more
Learned
and
zealous
,
and
more
reformed
than
they
,
(
as
in
their
Lives
we
shall
shew
,
when
we
come
to
their
places
in
the
Calendar
,
)
they
being
potent
in
Speech
,
and
Faction
,
and
had
in
estimation
of
the
people
in
respect
of
their
former
Banishment
,
they
made
this
Agreement
at
the
first
beginning
much
more
difficult
:
Especially
for
that
one
Hugh
Latimer
,
more
turbulent
than
any
of
them
all
,
and
of
more
regard
with
the
common
people
,
for
that
he
had
been
Bishop
in
King
Henry's
days
,
joyned
with
Hooper
and
Rogers
against
Cranmer
and
Ridley
,
for
that
they
were
not
inclined
to
restore
him
his
Bishoprick
of
Worcester
,
Stow.
Anno
1539.
whereof
he
had
been
deprived
by
King
Henry
VIII
.
13.
Whereupon
the
Protector
,
when
he
returned
to
London
from
the
Scottish
Voyage
in
the
end
of
the
Summer
,
he
was
greatly
troubled
to
see
these
Divisions
:
But
especially
,
for
that
he
found
nothing
ready
,
as
he
had
hope
?
for
the
new
Communion-Book
;
but
only
that
the
old
Religion
was
impugned
,
and
the
new
not
yet
framed
,
and
infinite
strife
was
raised
both
about
the
one
and
the
other
.
Yet
a
Parliament
being
called
together
upon
the
Fourth
of
November
,
Anno
Domini
1547
,
and
the
First
of
King
Edward
,
they
thought
to
give
an
attempt
,
to
see
what
might
be
done
to
have
some
Alteration
established
.
But
it
would
hardly
be
,
notwithstanding
all
Art
,
Power
and
Persuasion
was
used
by
the
Protector
and
his
people
to
obtain
the
same
:
Statut.
Anno
Domini
1547.
Edw.
6.
An.
1.
For
that
in
this
Parliament
they
gat
only
two
things
of
moment
to
be
determined
about
Religion
.
The
first
was
,
that
all
former
penal
Statutes
made
against
any
Heretic
or
Sectary
whatsoever
,
from
King
Edward
the
Third
downward
(
to
wit
,
for
the
space
almost
of
200
years
)
should
be
revoked
:
But
namely
the
Statutes
made
against
Lollards
,
Wickliffians
,
Hussits
,
Anabaptists
,
and
the
rest
,
in
the
1.
Year
of
King
Richard
the
Second
,
and
in
the
2.
Year
of
King
Henry
the
Fifth
,
and
in
the
25.31.33.34
and
35.
Years
of
King
Henry
the
Eighth
,
against
what
Heresies
,
Heretics
or
Sectaries
soever
.
All
these
Laws
and
Statutes
(
I
say
)
were
recalled
,
annulled
,
and
taken
away
,
together
with
their
punishments
,
prohibitions
,
or
other
restraints
whatsoever
;
So
as
now
every
Man
might
think
,
say
,
preach
,
or
teach
what
he
thought
best
.
Liberty
and
Impunity
granted
to
all
Heretics
.
And
this
judgeth
Fox
to
be
a
goodly
sweet
Liberty
of
the
Gospel
,
where
no
Man
is
bound
nor
forced
to
any
thing
.
And
this
determined
a
Child
of
Nine
years
old
,
against
the
Decrees
of
all
his
prudent
Ancestors
for
200
years
upward
.
14.
But
yet
in
all
this
free
liberty
of
Sectaries
,
to
say
,
write
,
and
teach
what
they
list
,
the
punishment
of
Death
was
reserved
unto
Catholics
,
that
should
speak
in
defence
of
the
Doctrin
of
the
Pope's
Supremacy
,
or
in
derogation
of
the
Supreme
Ecclesiastical
Headship
of
this
young
King.
And
this
was
the
first
and
principal
beginning
of
the
Gospel
in
King
Edward's
time
,
to
give
every
Man
liberty
to
do
and
believe
what
he
would
,
so
he
were
not
a
Catholic
.
Which
is
much
like
the
opening
of
Prisons
and
common
Jayls
in
the
beginning
of
a
Rebellion
,
when
all
Malefactors
are
made
free
from
fear
of
Laws
,
so
they
will
joyn
in
Faction
with
the
Rebellious
.
And
upon
the
opening
of
this
Gate
,
no
marvail
tho'
all
Sectaries
rushed
in
,
and
among
others
,
divers
Arians
,
Anabaptists
,
Trinitarians
,
and
like
Heretics
,
began
to
preach
presently
their
Doctrins
,
with
such
publicity
,
as
Cranmer
and
his
Fellows
,
for
repressing
thereof
,
were
enforced
to
sit
in
publick
Judgment
,
and
condemn
divers
of
them
to
Death
;
albeit
I
do
not
see
by
what
Law
,
having
now
revoked
and
annulled
all
former
Statutes
made
against
Heretics
for
their
punishment
,
as
hath
been
said
:
And
namely
,
he
condemned
Joan
of
Kent
,
(
alias
Joan
Knell
)
that
had
been
a
Handmaid
of
Anne
Askew
,
Joan
Knell
condemned
and
burned
by
Cranmer
.
Sto.
in
Chron.
An.
1549.
burned
before
in
the
last
year
of
King
Henry
VIII
.
for
denying
the
Real
Presence
:
And
Joan
had
profited
so
much
under
Anne's
Doctrin
,
as
now
she
denied
Christ
to
have
taken
Flesh
of
the
Blessed
Virgin
;
who
was
so
resolute
with
her
Scriptures
against
Cranmer
and
his
Assistants
sitting
upon
her
and
her
Fellows
,
in
our
Lady
's
Cappel
of
S.
Paul's
Church
in
London
,
upon
the
27th
of
April
,
when
he
gave
Sentence
of
Death
against
her
,
that
she
reproached
him
greatly
for
his
inconstancy
in
Religion
,
telling
him
,
that
he
condemned
not
long
before
Anne
Askew
for
a
piece
of
Bread
,
and
now
condemned
her
for
a
piece
of
Flesh
:
And
that
as
he
was
come
now
to
believe
the
first
,
which
then
he
had
condemned
;
so
would
he
come
in
time
to
believe
the
second
,
&c.
15.
And
for
that
O.
E.
in
his
Defence
of
Sir
Francis
Hastings
,
would
not
seem
to
think
this
matter
to
be
true
,
I
do
assure
the
Reader
in
all
sincerity
,
that
I
have
it
by
relation
and
asseveration
of
a
worshipful
and
honorable
Knight
,
Sir
Francis
Inglefield
.
that
afterwards
was
of
Queen
Mary's
Privy
Councel
,
and
was
either
present
when
these
things
were
spoken
by
Joan
of
Kent
,
or
heard
it
from
them
that
were
present
;
from
whom
also
I
received
divers
other
Particularities
,
which
in
this
Chapter
and
the
former
are
touched
by
me
;
Knowing
the
Man
to
be
of
such
Wisdom
and
entire
Credit
,
as
I
can
hardly
follow
a
better
Author
in
things
of
his
time
.
16.
Well
then
,
this
is
the
first
point
obtained
in
this
first
Parliament
of
King
Edward
,
that
all
Sects
had
impunity
;
whereof
Fox
glories
much
in
these
words
:
These
meek
and
gentle
times
of
King
Edward
,
under
the
Government
of
this
noble
Protector
,
have
this
one
Commendation
proper
to
them
,
that
during
the
whole
time
of
the
Six
years
of
this
King
's
much
tranquillity
,
and
as
it
were
a
breathing-time
was
granted
to
the
whole
Church
of
England
,
&c.
Neither
in
Smithfield
,
Fox
pag.
1180.
col.
2.
n.
40.
Fox
his
impertinent
Brag
of
impunity
under
King
Edward
.
nor
any
other
Quarter
of
this
Realm
,
was
any
heard
to
suffer
for
any
matter
of
Religion
,
either
Papist
or
Protestant
,
either
for
one
Opinion
or
other
,
except
only
two
;
one
an
Englishwoman
called
Joan
of
Kent
,
the
other
a
Dutchman
named
George
Paris
,
who
died
for
certain
Articles
not
much
necessary
here
to
be
rehearsed
.
Behold
here
Fox
unwilling
to
rehearse
the
Articles
of
these
two
new
Gospellers
,
which
were
no
other
but
the
Denial
of
Christ
himself
.
And
for
that
he
saith
no
man
suffered
for
Religion
it self
(
either
Catholic
or
Protestant
)
in
all
King
Edwards
days
,
The
suffering
of
Catholics
under
King
Edward
.
I
would
ask
him
what
he
would
say
to
so
many
hundreds
as
were
slain
and
put
to
death
in
Somersetshire
,
Devonshire
,
Cornwall
,
Lincolnshire
,
Norfolk
,
Yorkshire
,
and
other
places
,
in
the
Third
year
of
King
Edward's
Reign
,
that
were
forced
to
take
Arms
for
defence
of
their
Religion
,
violently
wrested
from
them
,
against
all
Truth
,
Reason
,
Law
,
and
Order
?
Was
not
this
Suffering
also
for
Religion
?
But
let
us
hear
John
Fox
himself
confess
unto
us
the
manner
of
entrance
of
his
Gospel
into
England
.
17.
After
softer
beginnings
(
saith
he
)
by
little
and
little
,
Fox
pag.
1180.
n.
14.
greater
things
followed
in
the
reformation
of
the
Churches
,
and
a
new
face
of
things
began
now
to
appear
,
as
it
were
on
a
Stage
,
new
Players
coming
in
,
and
the
other
thrust
out
.
For
the
most
part
the
Bishops
of
Churches
and
Dioceses
were
changed
,
&c.
Bonner
Bishop
of
London
was
committed
to
the
Marshalsea
,
and
deprived
;
Gardener
Bishop
of
Winchester
,
and
Tonstal
Bishop
of
Durham
,
were
cast
into
the
Tower
,
&c.
Lo
here
,
by
Fox
his
own
Confession
,
what
Peace
and
Meekness
there
was
used
in
these
gentle
times
of
King
Edward
,
under
the
Government
of
this
noble
Protector
,
tho'
they
were
but
Six
years
in
all
.
And
let
the
Reader
confess
,
that
Fox
hath
a
special
Gift
to
contradict
himself
,
tho'
it
be
in
the
self
same
page
.
But
now
to
the
second
point
concluded
in
this
Parliament
about
matters
of
Religion
.
The
2d
Point
handled
in
the
first
Parliament
about
the
Blessed
Sacrament
.
18.
The
second
Point
was
about
the
blessed
Sacrament
of
the
Altar
,
and
use
thereof
;
which
as
it
was
a
very
important
and
principal
Point
for
these
New
Gospellers
of
King
Edward's
days
to
declare
their
Opinions
,
whether
they
would
be
Lutherans
or
Sacramentaries
;
so
they
being
wholly
divided
among
themselves
in
this
point
,
(
some
of
them
coming
from
Wittemberg
,
and
other
places
of
Saxony
,
which
followed
Luther
,
some
other
from
Strasburg
,
Basil
,
and
other
Towns
among
the
Switzers
,
where
the
Doctrin
of
Zuinglius
bare
Rule
;
others
that
were
home-Protestants
,
and
desired
to
pass
no
further
in
neither
of
these
two
particular
Sect
and
Factions
,
but
only
so
far
as
was
needful
for
holding
their
Women
they
had
taken
,
as
Cranmer
and
his
Fellows
)
they
could
in
no
case
come
to
any
accord
or
agreement
in
this
matter
,
but
only
to
publish
an
Act
or
Statute
,
like
a
Ship-man's
Hose
,
that
determined
neither
the
one
nor
the
other
;
Stat.
an
.
1.
Ed.
6.
cap.
1.
the
Title
whereof
was
this
:
An
Act
against
such
persons
as
shall
unreverently
speak
against
the
Sacrament
of
the
Body
and
Blood
of
Christ
,
(
commonly
called
the
Sacrament
of
the
Altar
)
and
for
the
receiving
thereof
under
both
kinds
.
And
then
beginneth
the
Statute
thus
:
19.
The
King
's
most
Excellent
Majesty
meaning
the
Governance
of
his
most
loving
Subjects
to
be
in
most
perfect
Vnity
and
Concord
in
all
things
,
and
especially
in
the
true
Faith
and
Religion
of
God
,
and
wishing
the
same
to
be
brought
to
pass
with
all
Clemency
on
his
part
,
as
his
most
Princely
Serenity
and
Majesty
hath
already
declared
,
The
Statute
about
the
B.
Sacrament
.
&c.
This
is
the
Preface
;
and
after
coming
to
the
matter
,
they
say
,
In
the
most
comfortable
Sacrament
of
the
Body
and
Blood
of
our
Savior
Jesus
Christ
,
(
commonly
called
the
Sacrament
of
the
Altar
,
&c.
)
which
Sacrament
was
instituted
by
no
less
Author
than
our
Savior
,
Mat.
26.
Luc.
22.
1
Cor.
11.
both
God
and
Man
,
when
at
his
last
Supper
he
did
take
the
Bread
into
his
holy
Hands
,
and
did
say
,
Take
you
,
and
eat
:
This
is
my
Body
which
is
given
and
broken
for
you
,
&c.
Which
words
spoken
of
it
,
being
of
eternal
,
infallible
,
and
undoubted
Truth
;
yet
the
said
Sacrament
,
all
this
notwithstanding
,
hath
been
of
late
marvelously
abused
by
such
manner
of
men
before
rehearsed
,
who
of
Wickedness
,
or
else
of
Ignorance
and
want
of
Learning
,
for
certain
Abuses
heretofore
committed
of
some
in
misusing
thereof
,
have
condemned
in
their
hearts
and
speech
the
whole
thing
,
and
contemptuously
depraved
,
despised
,
or
reviled
the
same
most
holy
and
blessed
Sacrament
,
and
not
only
disputed
or
reasoned
unreverently
and
ungodlily
of
that
high
Mystery
,
but
also
in
their
Sermons
,
Preachings
,
Readings
,
Talks
,
Tunes
,
Songs
,
Plays
,
or
Tests
,
do
name
and
call
it
by
such
vile
and
unseemly
words
,
as
Christian
Ears
do
abhor
to
hear
rehearsed
:
For
reformation
whereof
,
be
it
Enacted
,
&c.
20.
This
is
their
Narration
;
and
according
thereunto
they
do
set
down
remedy
and
punishment
for
them
that
shall
speak
any
contemptuous
words
,
to
deprave
,
despise
,
or
revile
this
Sacrament
.
But
what
the
words
or
sense
thereof
are
in
particular
,
or
what
they
mean
by
this
despising
or
depraving
,
they
do
not
set
down
,
as
they
ought
to
have
done
if
they
had
meant
plainly
;
tho'
by
the
words
of
their
said
Narration
it
may
appear
this
Statute
was
made
principally
against
Sacramentaries
,
that
deny
the
Real
Presence
of
the
Body
and
Blood
of
our
Savior
,
and
do
dispute
and
reason
unreverently
and
ungodly
thereof
;
this
being
the
highest
Injury
,
Contempt
,
or
Depravation
that
can
be
done
to
it
.
Deceitful
dealing
in
this
Statute
.
But
it
pleased
not
the
Makers
of
this
Statute
to
be
understood
,
or
to
deal
clearly
for
the
present
in
this
behalf
,
but
rather
to
speak
obscurely
and
doubtfully
,
to
the
end
they
might
afterward
have
a
starting-hole
to
get
out
at
,
and
become
Zuinglians
or
Calvinists
when
they
would
.
The
other
Clause
of
administring
the
Sacrament
under
both
kinds
to
all
sorts
of
people
,
they
put
down
more
clearly
,
with
this
Exception
only
;
except
necessity
otherwise
require
.
By
which
words
they
allow
also
the
use
under
one
kind
in
time
of
necessity
;
which
is
far
from
that
which
since
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
,
The
first
Communion
Book
in
English
rejected
.
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
,
The
allowance
of
Priests
and
Friers
Marriages
rejected
in
this
Parliament
.
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
,
The
resolute
proceeding
of
the
Lord
Protector
.
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
,
Fox
p.
1183.
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
,
Candles
,
Ashes
,
&
Palms
forbidden
by
the
Protector
.
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
:
Fox
ib.
Col.
2.
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
,
Images
taken
away
by
the
Protector
's
Letter
before
the
Parliament
.
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
,
A
new
Communion
Book
thrust
upon
Catholics
by
the
Protector
's
only
Authority
.
Fox
p.
1184.
Col.
1.
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
,
The
Confusion
that
insued
in
England
upon
the
first
Innovation
.
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
,
The
troubles
and
garboils
in
Temporal
Affairs
,
ensuing
upon
Ecclesiastical
Confusion
.
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
:
Bal.
de
script
.
Britan.
fol.
238.
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
,
The
second
Parliament
of
King
Edward
.
An.
1548.
4.
Novemb.
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
,
Statut.
Anno
2.
Edw.
6.
cap.
21.
Anno
Domini
1548.
The
Statute
of
Impunity
for
Priests
and
Friers
to
Marry
.
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
:
The
second
Contention
about
their
new
Communion
Book
.
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
,
The
Zwinglian
Faction
did
over-bear
the
Lutheran
in
King
Edwards
days
.
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
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
,
Two
men
cast
into
Prison
by
Cranmer
for
speaking
against
the
Sacrament
of
the
Altar
.
Fox
p.
1180.
&
1181.
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
,
The
perpl
ex
ty
of
Peter
Martyr
in
Oxford
about
expounding
Hoc
est
Corpus
meum
.
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
,
Dissembling
and
tergiversation
of
Peter
Martyr
.
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
,
Stat.
an.
2
Ed.
6
cap.
1.
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
,
The
new
Communion-Book
made
upon
the
frailty
and
weakness
of
Subjects
.
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
,
The
judgment
and
speeches
of
the
purer
sort
of
Protestants
against
the
foresaid
Communion-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
upon
this
proof
,
how
the
latter
Gospellers
according
to
their
pure
Word
of
God
do
reject
and
contemn
the
very
pure
Word
of
God
of
Cranmer
and
Ridley's
time
,
(
alleging
for
reason
,
among
other
things
,
as
the
Survey
of
pretended
Discipline
saith
,
cap
28.
That
the
Sun
of
the
Gospel
shineth
more
clear
in
these
days
than
in
those
:
)
Not
to
stand
,
I
say
,
upon
this
,
Fox
himself
doth
sufficiently
shew
that
this
pure
Communion
Book
and
Order
therein
set
down
,
was
mislik'd
and
rejected
by
the
most
zealous
sort
of
Protestants
even
in
those
days
,
Fox
p.
1355.
as
may
appear
by
that
which
the
said
John
Fox
telleth
us
,
when
he
talketh
of
the
Prophetical
Spirit
of
John
Rogers
the
Minister
that
was
burn'd
in
Queen
Maries
days
;
how
he
sent
word
to
the
Brethren
by
a
certain
Book-binder
,
that
except
the
Gospellers
when
they
returned
into
England
again
(
for
so
,
saith
Fox
,
he
prophesied
they
should
)
did
follow
the
Form
and
Plot
set
down
by
Him
and
Hoop●r
,
(
different
from
this
of
Cranmer
and
others
)
they
should
have
as
bad
an
end
as
he
and
his
Fellows
had
,
that
were
burned
under
Queen
Mary
.
38.
But
yet
for
the
present
this
was
the
pure
Word
of
God
,
and
the
Work
of
the
Holy
Ghost
,
and
no
man
might
mislike
or
reprove
it
without
danger
and
great
punishment
;
especially
if
he
was
a
Catholic
,
for
above
all
others
they
were
to
be
punished
,
(
especially
the
Catholic
Bishops
in
Prison
for
resisting
the
former
Book
obtruded
in
the
first
Parliament
;
)
which
yet
was
pardoned
to
others
;
Catholics
excepted
from
pardon
in
the
Statute
.
for
so
saith
the
Statute
immediately
after
in
these
words
:
That
all
and
singular
person
and
persons
that
have
offended
concerning
the
premises
,
(
other
than
such
as
now
be
and
remain
in
ward
in
the
Tower
of
London
,
or
in
the
Fleet
)
may
be
pardoned
thereof
.
39.
But
to
return
to
our
story
,
and
first
planting
of
the
Gospel
under
King
Edward
,
you
must
note
,
That
together
with
this
Comedy
of
the
new
Book
of
Service
,
disputed
and
passed
in
this
Parliament
,
wherein
the
Protector
was
a
chief
Part
and
Actor
,
there
was
a
bloody
Tragedy
handled
in
like
manner
,
whereof
he
was
both
Head
and
Instigator
;
for
that
about
the
midst
of
the
Parliament
(
to
wit
,
The
apprehension
and
condemnation
and
death
of
the
Lord
Thomas
Seymor
by
his
Brother
and
other
new
Gospellers
.
upon
the
16th
of
January
)
he
caused
his
Brother
Lord
Thomas
Seymor
,
High-Admiral
of
England
,
to
be
suddenly
arrested
and
sent
Prisoner
to
the
Tower
,
being
in
Mourning-Apparel
at
that
time
for
the
late
Death
of
his
Wife
Queen
Catherine
Parre
;
and
not
suffering
the
said
Brother
of
his
to
be
heard
or
come
to
his
Trial
,
he
caused
a
Condemnation
to
pass
against
him
in
the
said
Parliament
,
which
beginneth
thus
:
Whereas
Sir
Thomas
Seymor
,
Knight
,
Lord
Seymor
of
Sudley
,
High
Admiral
of
England
,
not
having
God
before
his
eyes
,
&c.
Thus
beginneth
the
Act
,
and
then
followeth
a
long
Narration
of
his
Offences
;
as
,
That
he
desired
to
have
the
custody
of
the
King
,
was
ambitions
,
and
married
Queen
Catherine
Parre
secretly
before
he
told
the
King
or
his
Brother
of
it
,
and
after
help'd
to
make
her
away
again
with
secret
intention
to
marry
the
Lady
Elizabeth
,
if
he
could
get
her
;
was
ungrateful
for
many
benefits
both
of
the
King
and
his
said
Brother
the
Lord
Protector
;
Stat.
an.
2
Ed.
6.
cap.
18.
Anno
Dom.
1548.
persuaded
the
young
King
to
take
the
Government
into
his
own
hands
,
and
thereby
to
exclude
the
said
Protector
from
his
Dignity
and
Government
.
It
was
inferred
,
That
the
said
Lord
Admiral
aspir'd
to
the
Crown
it self
,
and
to
the
Destruction
of
the
King's
Person
,
Lands
,
Realm
,
Church
,
and
Commonwealth
,
&c.
40.
All
these
things
(
I
say
)
and
many
other
,
are
related
in
this
Act
of
Parliament
of
Attainder
against
the
Lord
Seymor
,
Sir
William
Sharington
,
and
other
his
Friends
and
Followers
,
but
not
prov'd
at
all
by
any
thing
in
the
Narration
.
But
yet
such
was
the
force
of
his
Brother
and
other
chief
Gospellers
against
him
,
(
a
doleful
beginning
of
the
new
Gospel
for
him
)
as
he
was
condemned
to
be
Hang'd
,
Drawn
,
and
Quarter'd
,
and
upon
favor
was
Beheaded
upon
the
20th
of
March
following
.
And
presently
the
Protector
,
as
triumphing
both
over
his
Mother
and
Brother
,
(
as
one
said
in
those
days
,
for
that
the
Church
was
as
well
his
Mother
,
as
the
Admiral
his
Brother
)
he
made
a
Proclamation
upon
the
6th
of
April
to
put
down
the
Mass
throughout
the
whole
Realm
;
whereupon
there
ensued
such
Revel
presently
in
London
and
in
other
places
of
the
Realm
,
as
was
strange
and
pitiful
:
the
blessed
Sacrament
being
thrust
out
in
hast
of
every
Church
,
and
Altars
pull'd
down
;
The
Revel
that
ensued
presently
upon
this
Parliament
of
4th
of
Novemb.
1548.
and
upon
the
10th
of
April
(
being
but
four
days
after
)
the
whole
Cloister
of
St.
Paul's
Church
in
London
was
thrown
down
;
and
together
with
That
,
a
goodly
Work
of
Antiquity
cunningly
wrought
,
called
the
Dance
of
Pauls
,
environing
the
said
Cloister
,
was
beaten
down
and
defaced
also
;
another
goodly
Monument
in
like
manner
of
Antiquity
belonging
to
the
same
Church
,
called
the
Charnel-house
of
Pauls
,
(
where
the
Tombs
,
Bones
,
and
Memories
of
dead
Men
were
)
was
all
beaten
down
by
the
fury
of
this
time
,
and
the
dead
Mens
Bones
cast
out
into
the
Fields
,
as
both
Holinshead
,
Stow
,
and
other
Chroniclers
,
Holinsh
.
Stow.
Anno
Dom.
1549.
do
relate
.
41.
And
for
that
the
Protector
had
designed
to
raise
a
famous
Palace
,
worthy
of
his
Greatness
and
Renown
,
for
his
Habitation
and
perpetual
Memory
,
called
Somerset-Place
,
he
first
caused
the
Parish
Church
of
the
Strand
without
Temple-Bar
,
together
with
Strand-Inn
and
Strand-Bridge
,
to
be
pull'd
down
,
to
give
place
to
that
Palace
;
and
to
the
end
he
might
have
Stone
for
the
same
more
near
at
hand
,
and
with
less
Charges
,
he
caused
the
fair
goodly
Church
of
St.
John
of
Jerusalem
near
Smithfield
(
belonging
in
former
time
to
the
Knights
of
Rhodes
)
to
be
undermin'd
,
and
with
Gunpowder
to
be
overthrown
,
and
the
Stone
thereof
to
be
applied
to
the
building
of
his
said
House
and
Palace
.
42.
And
this
was
the
form
of
the
first
planting
of
the
new
Gospel
in
London
by
Gunpowder
,
tearing
and
renting
of
ancient
Monuments
,
and
overthrowing
of
Churches
;
far
unlike
to
the
first
planting
of
Christian
Faith
in
England
by
St.
Augustin
and
his
Fellows
,
before
in
part
by
us
described
.
And
if
this
Revel
was
in
London
in
the
sight
of
the
Prince
and
Council
,
and
where
most
Order
and
Law
ought
to
be
kept
,
we
may
easily
imagin
what
was
practised
throughout
all
the
other
parts
of
the
Realm
,
where
less
respect
was
born
to
the
public
Magistrate
,
by
no
less
unruly
Spirits
than
were
in
London
;
whereupon
the
poor
afflicted
Catholic
people
were
forced
to
take
Arms
for
their
defence
.
And
from
hence
began
the
Commotions
and
Insurrections
above
mentioned
of
divers
Shires
for
retaining
their
Religion
:
But
being
overcome
and
oppressed
by
Martial
Law
,
and
by
the
Troops
of
English
and
Foreign
Souldiers
made
for
the
Scottish
Voyage
not
long
before
,
there
ensued
infinite
Misery
,
Murther
,
Massacre
,
and
Mortality
in
the
Realm
.
All
which
the
Earl
of
Warwick
,
with
the
help
of
others
of
the
Nobility
,
laying
afterwards
to
the
Protector
's
charge
,
in
the
end
of
the
very
next
year
(
to
wit
,
the
3d
of
King
Edward's
Reign
)
they
cast
him
into
the
Tower
,
deprived
him
of
his
Protectorship
,
and
had
cut
off
his
Head
also
at
that
time
,
The
Protector
cast
into
the
Tower
,
Octob.
4.
an.
1549.
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
p●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
,
Stow
an.
3
,
&
6.
1555
,
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
;
The
conclusion
concerning
the
occasions
,
means
,
events
,
and
fruits
of
the
new
Gospel
.
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
,
A
consideration
of
much
importance
.
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
,
Holinsh
.
An.
Dom.
1553.
pag.
1089.
(
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
,
Stow
in
Chron.
An.
1553.
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
,
The
Duke
of
Northumberland's
Confession
of
his
Faith
at
his
Death
.
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
th●se
occasions
.
But
now
,
you
know
,
I
have
another
thing
to
do
,
whereunto
I
must
prepare
me
,
&c.
And
having
thus
spoken
,
he
kneeled
down
,
saying
to
them
that
were
about
him
,
I
beseech
you
all
to
bear
me
witness
,
that
I
die
in
the
true
Catholic
Faith.
And
then
said
he
the
Psalms
of
Miserere
and
De
Profundis
,
his
Pater
.
Noster
,
&c.
47.
This
is
Stow's
Narration
;
whereby
you
see
first
the
dishonesty
and
falshood
of
the
other
Chroniclers
,
that
leave
it
quite
out
;
and
the
cozenage
of
John
Fox
,
that
only
saith
it
in
two
or
three
Lines
,
and
lieth
most
shamefully
,
Fox
pag.
120.
affirming
,
That
he
having
Promise
made
unto
him
,
that
tho'
his
Head
were
upon
the
Block
,
he
should
have
his
Pardon
if
he
would
recant
,
he
consented
thereunto
.
Which
yet
you
see
the
Duke
protesteth
the
contrary
upon
his
Death
,
that
it
was
not
for
Flattery
or
hope
of
Life
,
or
upon
any
Man's
Instruction
,
but
only
upon
Conscience
,
first
to
save
his
own
Soul
,
and
then
for
desire
to
deliver
his
natural
Country
from
the
Infection
of
Heresie
,
and
Calamities
thereon
ensuing
.
48.
And
thus
much
of
those
Men
and
their
Fruits
,
who
first
planted
this
Gosael
.
But
now
as
for
the
Means
whereby
these
things
were
wrought
,
you
have
heard
them
before
;
that
they
were
all
commonly
by
pulling
down
,
thrusting
out
,
dissolving
of
Discipline
,
giving
immunity
from
punishments
to
all
sorts
of
Heretics
,
and
of
Marriage
to
loose
Priests
and
Apostate
Friers
,
and
other
like
licentious
Liberties
,
far
different
from
the
purity
,
severity
,
and
strictness
of
Life
used
by
the
first
Planters
of
Christ's
Gospel
.
And
as
for
the
form
and
fashion
of
this
new
Religion
,
set
up
under
this
Child-King
,
it
was
,
as
you
have
heard
both
their
own
Men
and
ours
testifie
,
The
form
and
fashion
of
Fox's
new
Church
and
Religion
.
compounded
and
patched
up
of
all
diversity
of
Sects
and
Religions
,
as
it
pleased
the
Composers
;
many
things
they
took
and
retained
of
ours
,
as
well
in
Doctrin
,
as
in
Rites
and
Ceremonies
;
Some
things
of
the
Lutherans
,
some
others
of
the
Zuinglians
;
some
of
the
Relicks
of
King
Henry's
mutation
,
as
that
of
the
Supreme
Head
of
the
Church
,
(
a
singular
Point
of
Doctrin
,
proper
to
England
above
all
other
Nations
.
)
But
most
of
this
Composition
was
of
their
own
Inventions
,
which
yet
neither
the
Protestants
that
remained
in
secret
under
Queen
Mary
,
did
wholly
allow
,
as
appeareth
by
that
which
I
have
cited
before
of
John
Rogers's
Prophecy
,
nor
the
other
that
began
again
under
her
Majesty
that
now
is
,
did
wholly
readmit
the
form
and
fashion
,
but
made
a
new
one
of
their
own
,
as
by
their
Communion-Book
is
evident
;
nor
do
the
purer
sort
of
Calvinists
in
these
days
,
any
way
like
or
approve
the
one
or
the
other
,
as
before
we
have
shewed
.
49.
Whereupon
I
may
conclude
as
well
this
Chapter
,
as
also
this
whole
Second
Part
,
that
neither
under
King
Henry
the
VIII
.
nor
King
Edward
the
VI.
nor
Queen
Mary
,
had
John
Fox
any
distinct
Church
extant
or
known
to
the
World
,
especially
if
his
Church
be
the
Puritan
Congregation
,
as
he
will
seem
to
signifie
in
many
places
of
his
Acts
and
Monuments
.
But
whether
he
have
any
such
Church
now
visible
under
her
Majesty
at
this
day
in
England
,
and
in
what
state
and
condition
it
standeth
,
I
will
not
stand
to
enquire
or
discuss
,
but
do
leave
it
to
my
Lords
of
Lambert
and
London
,
whom
most
it
concerneth
,
being
sufficient
for
me
to
have
shewed
throughout
all
former
Christian
Ages
,
that
John
Fox
hath
had
no
Church
of
any
Antiquity
;
and
consequently
,
if
he
he
have
any
now
,
it
must
be
a
very
young
Church
,
and
of
so
tender
Age
,
as
he
may
marry
her
to
what
Sect
or
Sectary
he
listeth
for
her
Youth
,
and
that
with
hope
of
Brood
and
Issue
.
And
so
much
of
all
this
matter
.
CHAP.
XIII
.
The
Conclusion
of
both
these
former
Parts
,
together
with
a
particular
Discourse
of
the
notorious
different
Proceeding
of
Catholics
and
Protestants
,
in
searching
out
the
truth
of
Matters
in
Controversie
.
BY
all
that
hitherto
hath
been
written
and
discoursed
(
good
Christian
Reader
)
about
the
former
Subject
of
discerning
true
Christian
Religion
,
and
the
way
whereby
to
know
and
find
the
same
,
I
do
not
doubt
,
but
that
of
thy
prudence
thou
hast
observed
a
far
different
course
holden
by
us
that
are
Catholics
,
and
our
Adversaries
in
this
behalf
,
we
seeking
to
make
matters
plain
,
evident
,
easie
,
perspicuous
and
demonstrable
(
so
far
as
may
be
)
even
to
the
Eye
it self
;
whereas
our
Adversaries
,
and
namely
John
Fox
,
according
to
that
which
by
reading
this
Treatise
you
have
seen
,
doth
altogether
the
contrary
,
intangling
himself
and
his
Reader
with
such
Obscurities
,
Difficulties
and
Contradictions
,
both
about
Times
,
Matter
,
and
Men
,
as
he
findeth
not
where
to
begin
,
nor
where
to
end
,
nor
yet
how
to
go
forward
or
backward
,
in
that
he
had
taken
in
hand
;
which
I
suppose
to
have
been
abundantly
shewed
by
that
which
hitherto
hath
been
written
:
For
whereas
we
,
for
our
parts
,
begin
clearly
with
the
very
first
Corps
or
Body
of
Religion
,
Instituted
by
Christ
himself
,
and
the
first
Professors
thereof
that
made
a
Church
or
Christian
Congregation
,
and
do
never
after
leave
the
same
,
but
do
deduce
it
visibly
and
without
interruption
from
that
time
to
this
,
and
thereby
do
shew
the
beginning
and
continuance
of
one
and
the
same
Religion
from
their
days
to
ours
.
John
Fox
on
the
other
side
knoweth
not
well
either
where
to
begin
,
where
to
insist
,
or
where
to
end
,
as
sufficiently
you
have
seen
tried
:
For
albeit
in
the
Tile
of
his
Book
he
tells
us
,
that
he
will
bring
down
his
Church
from
the
Apostles
time
to
ours
,
Pag.
8.
and
then
after
in
his
Protestation
to
the
Christian
Reader
he
do●h
tell
us
farther
,
that
his
true
Church
is
different
from
the
great
visible
Roman
Church
;
yet
in
the
prosecution
of
his
Work
,
he
setteth
forth
and
describeth
only
the
Roman
Church
,
as
before
we
have
declared
,
and
doth
not
so
much
as
name
any
distinct
visible
Church
of
his
own
or
other
,
except
only
of
such
Heretics
as
himself
,
also
condemneth
for
such
,
different
from
the
said
Roman
Church
for
the
space
of
almost
1200
years
;
The
sleights
and
shifts
of
John
Fox
in
his
Writings
,
and
then
falleth
he
into
such
a
strange
extravagant
humor
of
building
a
new
Church
for
himself
and
his
,
out
of
all
sorts
and
Sects
of
later
Heretics
,
as
being
not
able
in
all
Points
for
very
shame
to
allow
their
Opinions
,
(
which
in
many
Points
are
most
absurd
and
contradictory
both
to
him
and
us
,
as
also
among
themselves
)
he
findeth
himself
extremely
intangled
,
nor
cannot
tell
which
way
to
wind
(
tho'
he
be
a
Fox
)
nor
which
way
to
turn
his
Head
,
but
is
forced
to
double
hither
and
thither
,
to
go
forth
and
back
,
say
and
unsay
,
and
to
cast
a
hundred
shadows
of
wrangling
glosses
upon
the
whole
matter
,
thereby
to
obscure
the
same
to
the
Eyes
and
Ears
of
his
Reader
.
2.
And
finally
it
seemeth
to
me
,
A
Comparison
expressing
the
different
dealing
of
Catholics
and
Protestants
about
seeking
the
true
Church
and
Religion
.
that
the
difference
between
us
and
him
and
his
,
to
wit
,
between
Catholics
and
Protestants
in
this
behalf
,
is
not
much
unlike
to
that
of
two
Cloth-sellers
of
London
,
the
one
a
Royal
Merchant
,
which
layeth
open
his
Wares
clearly
,
giveth
into
your
hands
the
whole
piece
of
Cloth
at
mid-day
,
willeth
you
to
view
and
behold
it
in
the
Sun
,
removeth
all
veils
,
pentices
,
and
other
stoppings
of
light
that
may
give
obscurity
,
or
impediment
to
the
manifest
beholding
,
handling
and
discerning
thereof
;
Whereas
contrariwise
the
other
,
being
a
crafty
Broker
,
or
poor
Pedlar
,
having
no
substantial
Wares
indeed
to
sell
,
but
such
as
are
false
made
,
and
deceitfully
wrought
,
and
taken
up
also
for
the
most
part
of
the
others
leavings
,
seeketh
by
all
means
possible
to
sell
in
corners
,
and
to
shut
out
the
Sun
,
that
it
be
not
well
seen
,
or
to
give
you
a
sight
thereof
by
false
lights
only
;
neither
will
he
deliver
you
the
whole
piece
into
your
hand
,
to
be
examined
throughly
by
your self
,
but
sheweth
you
one
end
thereof
only
,
different
from
the
rest
which
he
suppresseth
.
And
this
manner
of
proceeding
shall
you
find
verified
on
their
side
throughout
this
whose
Treatise
,
as
we
have
done
already
,
I
doubt
not
,
if
you
have
read
it
over
with
attention
;
yet
mean
I
in
this
place
to
discover
the
same
somewhat
more
in
particular
,
for
an
upshot
and
conclusion
of
these
first
two
parts
of
my
Treatise
.
3.
Three
special
differences
then
I
do
find
between
our
Adversaries
and
us
concerning
the
Affair
of
this
Treatise
,
Three
differences
.
about
the
finding
out
of
true
Religion
by
the
true
Church
,
and
by
the
beginning
,
progress
,
and
continuance
thereof
.
The
first
is
the
estimation
of
the
thing
it self
;
The
second
the
assigning
out
,
or
description
thereof
;
The
third
the
marks
and
properties
,
whereby
to
know
and
discover
the
same
:
Of
every
one
whereof
I
shall
speak
a
word
or
two
in
order
.
4.
For
estimation
of
the
great
importance
,
1.
The
different
estimation
of
the
Church
,
and
lineal
descent
thereof
,
between
Catholics
and
Protestants
.
Aug.
l.
1.
cont.
Crescon
.
c.
33.
and
singular
moment
of
this
matter
,
the
difference
is
evident
between
us
,
for
that
we
affirm
the
finding
out
and
holding
this
Church
,
to
be
of
such
weight
,
as
that
all
lieth
therein
for
certainty
and
security
of
belief
,
and
for
determining
of
all
doubts
and
controversies
in
all
times
and
places
,
and
in
all
matters
of
Religion
whatsoever
,
even
from
Christ
to
the
Worlds
end
.
For
we
say
with
S.
Augustin
,
when
any
difficulty
falleth
out
,
Quisquis
falli
metuit
hujus
obscuritate
quaestionis
,
Ecclesiam
de
illa
consulat
;
Whosoever
doth
fear
to
be
deceived
by
the
obscurity
of
this
Question
in
controversie
,
let
him
go
to
the
Church
for
his
Resolution
,
and
he
shall
be
secure
.
We
say
also
with
Lactantius
Firmianus
before
St.
Augustin
,
Lactant.
lib.
4.
divin
.
Instit.
cap.
ult.
who
was
Master
and
Tutor
to
Crispus
,
Son
to
Constantine
the
Great
:
Sol●
Catholica
Ecclesia
est
,
quae
verum
Dei
cultum
retinet
,
hic
autem
est
fons
veritatis
,
hoc
domicilium
fidei
,
hoc
templum
Dei
,
quo
si
quis
non
intraverit
,
vel
à
quo
si
quis
exierit
,
à
spe
vitae
,
ac
salutis
aeternae
altenus
est
;
The
only
Catholic
Church
is
that
which
hath
the
true
Worship
of
Almighty
God
in
it
,
and
this
is
the
Fountain
of
all
Truth
,
this
is
the
House
or
Habitation
of
Faith
,
this
is
the
Temple
of
God
,
into
which
whosoever
doth
not
enter
,
or
out
of
which
whosoever
doth
depart
,
he
is
devoid
of
all
hope
of
Life
and
everlasting
Salvation
.
5.
Thus
wrote
Lactantius
1300
years
ago
,
and
addeth
presently
these
words
following
,
whereby
he
well
sheweth
the
conformity
of
spirit
of
those
old
Heretics
with
ours
at
this
day
:
Lactant.
ibid.
Sed
tamen
singuli
quique
coetus
haereticorum
se
potissimum
Christianos
,
All
Heretics
do
challenge
to
be
the
true
Church
.
&
suam
esse
Catholicam
Ecclesiam
putant
.
But
yet
every
Congregation
of
Heretics
do
think
themselves
chiefly
and
principally
to
be
Christians
,
and
their
Church
to
be
the
Catholic
Church
.
And
do
not
ours
so
in
like
manner
at
this
day
?
But
let
us
go
forward
to
speak
a
word
or
two
more
of
the
different
estimation
we
make
of
this
matter
.
6.
St.
Cyprian
,
that
lived
more
than
Sixty
years
before
Lactantius
,
maketh
the
very
same
account
with
him
and
us
,
that
all
is
lost
,
if
we
lose
or
miss
this
Church
:
Cyp.
l.
de
simpl
.
Praelat
.
Ardeant
(
saith
he
)
licet
flammis
,
&c.
Albeit
such
Christians
as
are
not
in
this
Church
should
live
never
so
well
yea
,
should
be
so
forward
and
fervous
in
defence
of
Christian
Religion
,
as
they
should
burn
in
Flames
for
the
same
,
or
be
devoured
by
Beasts
,
yet
this
should
be
to
them
,
Non
corona
fidei
,
sed
poena
perfidiae
;
Not
a
Crown
of
Faith
,
but
a
Punishment
for
their
Perfidiousness
.
Which
Doctrin
of
St.
Cyprian
,
St.
Augustin
,
as
a
devout
Scholar
of
his
,
doth
often
repeat
:
Foris
ab
Ecclesia
constitutus
(
saith
he
to
a
Donatist
)
aeterno
supplicio
punieris
,
Aug.
Ep.
204.
ad
Donatum
,
Presbyt.
Donatist
.
etiamsi
pro
Christi
nomine
vivus
incendereris
;
Thou
being
out
of
the
Catholic
Church
thou
shalt
be
punished
with
eternal
torment
,
albeit
thou
wert
burned
alive
for
the
Name
of
Christ
.
7.
And
finally
,
not
to
go
from
the
forenamed
holy
Man
St.
Cyprian
in
this
behalf
,
who
died
for
the
defence
of
Christ's
Faith
,
and
the
true
Catholic
Church
,
No
man
can
be
saved
out
of
the
true
Church
.
and
is
a
most
blessed
Martyr
and
Doctor
to
us
all
,
he
after
a
long
Discourse
made
touching
a
Christian
Man
that
misseth
in
this
Point
of
finding
out
and
following
the
true
Catholic
Church
,
and
yet
in
other
things
endeavoureth
to
live
well
,
and
sheweth
great
Zeal
in
God's
Cause
,
and
desireth
in
his
Mind
even
to
die
for
the
same
,
of
this
Man
he
pronounceth
this
Sentence
,
Nunquam
perveniet
ad
Christi
praemia
,
Cypr.
Tract
.
de
unit
.
Ecclesiae
.
&c.
Alienus
est
,
prophanus
est
,
host
is
est
,
habere
non
potest
Deum
Patrem
,
qui
Ecclesiam
non
habet
matrem
;
This
Man
,
notwithstanding
all
his
other
good
Works
and
Endeavors
,
shall
never
come
to
enjoy
the
Rewards
of
Christ
in
Heaven
;
he
is
an
Alien
,
he
is
Prophane
,
he
is
an
Enemy
,
he
cannot
have
God
for
his
Father
,
which
hath
not
the
Church
for
his
Mother
.
8.
Thus
said
St.
Cyprian
,
as
also
all
ancient
holy
Fathers
after
him
,
whereof
I
might
alledge
many
Authorities
,
if
it
were
not
over
long
;
and
the
same
say
we
that
are
Catholics
,
and
do
hold
the
same
Faith
and
Church
with
them
at
this
day
.
How
much
it
importeth
each
man
to
consider
,
whether
he
be
in
the
true
Ch.
or
not
.
We
do
hold
(
I
say
)
that
the
first
and
principal
Point
of
all
other
for
a
Christian
Man
,
that
meaneth
his
own
Salvation
,
is
to
seek
out
the
true
Catholic
Church
,
and
to
consider
whether
he
be
of
it
,
or
in
it
,
or
no
:
For
if
he
be
not
,
then
all
other
diligence
and
labor
is
void
and
in
vain
,
except
it
be
to
seek
out
this
;
and
if
he
be
in
it
,
then
is
he
in
the
right
way
of
Salvation
;
not
for
that
all
be
saved
who
are
within
her
,
(
as
in
the
second
Point
shall
be
shewed
)
but
for
that
all
those
who
are
out
of
her
,
shall
be
certainly
damned
,
as
now
you
have
heard
out
of
the
chiefest
Fathers
of
the
ancient
Catholic
Church
.
And
this
is
the
first
Point
of
singular
moment
,
for
which
we
esteem
this
Church
so
highly
,
for
that
no
Salvation
can
be
had
without
her
.
9.
But
Secondly
,
The
benefits
by
being
in
the
Church
.
we
esteem
also
the
importance
of
this
matter
by
the
great
and
excellent
helps
which
in
this
Church
above
all
other
Congregations
,
Christian
Men
have
to
procure
their
Salvation
,
tho'
all
do
not
use
the
same
to
their
best
benefit
,
and
thereby
do
miscarry
.
For
to
come
to
some
particulars
,
we
say
,
That
in
this
Church
,
and
no
where
else
,
is
the
truth
of
Faith
,
and
certainty
thereof
,
Marc.
ultim
.
and
this
by
the
perpetual
assistance
of
the
Holy
Ghost
promised
thereunto
by
the
Founder
,
God
himself
.
Mat.
18.
In
this
Church
is
the
infallible
Judgment
both
about
the
Books
of
Scripture
and
their
Interpretation
,
as
all
other
Doubts
and
Controversies
,
according
to
that
you
have
heard
before
out
of
S.
Augustin
.
In
this
Church
alone
,
and
no
where
else
,
is
there
true
Priesthood
by
lawful
Succession
,
Unction
,
and
Imposition
of
Hands
,
Joan.
20.
and
consequently
Remission
also
of
Sins
by
the
Authority
they
have
from
Christ
to
that
effect
.
In
this
Church
is
the
true
number
,
use
,
and
force
of
holy
Sacraments
,
and
Grace
given
by
them
.
In
this
Church
is
Unity
of
Faith
and
Doctrin
,
Communion
of
Saints
,
and
of
Merits
and
Prayers
,
which
no
where
else
is
to
be
found
.
And
finally
,
in
this
Church
alone
is
there
warrant
and
security
from
Error
,
assurance
from
overthrow
,
failing
,
or
fading
;
which
security
is
established
by
the
promise
of
Christ
himself
,
as
our
God
Creator
and
Redeemer
,
and
to
endure
unto
the
worlds
end
.
10.
All
these
utilities
and
most
singular
benefits
do
we
believe
to
be
in
this
Catholic
Church
,
above
all
other
Congregations
in
the
world
.
In
respect
whereof
we
hold
this
Church
to
be
our
ship
,
our
rock
,
our
castle
,
our
fortress
,
our
mistress
,
our
mother
,
our
skilful
pilot
throughout
all
storms
of
heresies
,
our
pillar
and
firmament
of
truth
against
falshood
,
our
house
of
refuge
against
tribulation
,
our
protection
,
our
direction
,
our
help
,
aid
,
and
security
in
all
points
;
and
if
any
man
perish
in
her
,
it
is
by
his
own
default
;
but
out
of
her
none
can
but
perish
.
And
this
is
our
estimation
of
this
Affair
.
11.
But
now
how
different
an
account
Protestants
do
make
both
of
this
,
or
their
own
Church
,
is
easily
seen
by
their
own
words
and
doings
:
For
[
](A56472-e134600-b)a
a
The
contemptibility
of
the
Protestants
Church
even
among
themselves
.
as
they
contemn
and
impugn
our
Church
,
which
we
hold
for
the
only
true
,
so
do
they
seldom
speak
of
their
own
.
For
when
shall
you
hear
a
Minister
or
Protestant
Writer
,
allege
the
Authority
of
his
Church
against
us
,
or
against
his
own
Fellows
,
when
they
fall
out
(
as
often
they
do
)
or
if
he
should
,
how
lightly
is
it
esteemed
even
by
themselves
?
You
may
[
](A56472-e134610-b)b
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.
read
the
eager
Contentions
of
the
Protestant
Churches
of
Saxony
,
which
are
Lutherans
,
against
those
of
Heidelberg
,
and
other
Towns
of
the
Palsgrave's
Country
,
that
are
of
a
different
Sect
;
and
of
these
again
against
other
Consorts
of
other
Provinces
,
both
of
Switzerland
and
other
parts
of
Germany
,
yea
between
the
soft
and
severe
Lutherans
themselves
,
as
between
the
Calvinian
Churches
of
England
and
Scotland
;
and
in
England
it self
,
between
the
Protestants
,
Puritans
,
and
Brownists
at
this
day
,
(
who
are
nothing
else
but
soft
and
severe
Calvinists
)
.
In
all
which
sharp
Contentions
,
if
any
part
do
but
name
the
Authority
of
their
several
Church
,
(
which
is
very
seldom
)
the
other
presently
falleth
into
laughter
,
holding
the
Authority
thereof
so
ridiculous
,
as
it
is
not
worth
the
naming
;
so
as
the
Argument
taken
from
the
Authority
of
the
Church
,
(
which
with
us
is
of
so
high
esteem
,
as
we
say
with
[
](A56472-e134780-b)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
.
S.
Augustin
,
That
we
would
not
believe
the
Gospel
,
if
the
Authority
of
the
Church
did
not
move
us
thereunto
)
with
these
Fellows
is
most
base
and
contemptible
.
12.
Moreover
,
when
they
talk
of
their
own
Churches
,
tho'
every
Sect
and
Sectary
for
Honors
sake
would
be
content
to
have
them
accounted
Catholic
,
(
as
Lactantius
before
testified
of
the
Heretics
of
his
time
)
yet
do
they
speak
it
so
coldly
,
and
do
use
the
word
Catholic
so
sparingly
,
as
they
will
shew
,
that
in
their
Consciences
they
do
not
believe
it
;
and
a
man
might
answer
them
as
S.
Augustin
answered
Gaudentius
the
Donatist
,
whose
Sect
being
a
particular
company
of
Heretics
in
Africa
,
presumed
by
little
and
little
first
in
jest
,
and
then
in
earnest
,
to
call
themselves
Catholics
,
and
their
Church
the
Catholic
Church
,
(
as
Protestants
do
at
this
day
)
and
being
reprehended
for
it
by
S.
Augustin
and
others
,
would
needs
prove
the
same
by
the
Definition
of
Catholic
taken
out
of
S.
Cyprian
.
Aug.
l.
3.
contra
Gaudent
.
Donat.
cap.
1.
S.
Augustin
(
I
say
)
after
a
long
refutation
thereof
out
of
S.
Cyprian's
words
to
the
contrary
,
concludeth
thus
:
Quid
igitur
,
&
vos
ipsos
,
&c.
Why
then
do
you
go
about
both
to
deceive
your selves
and
other
Men
with
impudent
Lies
against
S.
Cyprian
?
If
your
Church
be
the
Catholic
Church
by
the
testimony
of
this
Martyr
,
shew
us
that
your
Church
doth
stretch
her
beams
and
boughs
throughout
the
whole
Christian
World
,
Cypr.
l.
de
unit
.
Eccl.
as
ours
doth
;
for
this
S.
Cyprian
called
Catholic
,
&c.
So
as
by
S.
Augustin's
Argument
,
if
the
Protestants
cannot
shew
that
their
Church
hath
her
beams
and
boughs
spread
throughout
all
the
Christian
World
,
and
that
her
Faith
is
the
general
Faith
received
amongst
all
Christians
,
and
not
only
of
particular
Provinces
,
then
cannot
they
call
her
,
or
esteem
her
for
Catholic
,
as
indeed
they
do
not
,
but
for
fashion
sake
,
and
from
the
teeth
outward
,
as
hath
been
shewed
.
13
,
For
when
they
come
to
set
her
out
in
her
best
colours
,
they
make
her
but
a
very
obscure
,
base
and
contemptible
thing
;
first
in
outward
shew
,
calling
her
,
the
poor
,
Fox's
Protest
.
pag.
8.
The
baseness
and
obscurity
of
the
Protestant
Church
by
their
own
confession
.
oppressed
,
and
persecuted
Church
(
as
Fox's
words
are
)
troden
under
foot
,
neglected
in
the
World
,
not
regarded
in
Histories
,
and
almost
scarce
visible
,
&c.
So
as
where
all
the
ancient
Fathers
do
triumph
and
vaunt
against
both
Heretics
and
Heathens
(
as
we
do
at
this
day
against
Protestants
)
that
the
Catholic
Church
is
more
eminent
and
splendent
than
the
Sun
it self
,
and
more
famously
known
than
any
other
Temporal
Kingdom
or
Monarchy
that
ever
was
in
the
World
;
Fox
of
his
Church
confesseth
,
that
she
is
scarce
visible
,
neglected
in
the
World
,
not
regarded
in
Histories
,
&c.
14.
And
then
again
he
playeth
fast
and
loose
,
making
her
visible
and
invisible
.
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.
Altho'
(
saith
he
)
the
right
Church
be
not
so
invisible
in
the
world
as
none
can
see
it
,
yet
neither
is
it
so
visible
again
,
that
every
worldly
Eye
may
perceive
it
.
So
saith
he
.
But
how
contrary
to
this
was
S.
Chrysostom
,
who
would
not
yield
that
the
right
Catholic
Church
could
be
so
much
as
obscured
by
any
force
or
means
whatsoever
,
and
thereof
vaunting
against
Infidels
,
saith
,
It
may
be
,
perhaps
,
that
some
Heathen
here
will
despise
my
arrogancy
(
about
the
Majesty
of
our
Church
)
but
let
him
have
patience
to
expect
until
I
come
forth
with
my
Proofs
,
and
then
shall
he
learn
the
force
of
truth
,
and
how
it
is
easier
for
the
Sun
it self
to
be
wholly
extinguished
,
than
for
the
Church
to
be
so
much
as
darkned
or
obscured
.
Thus
said
S.
Chrysostom
.
And
mark
(
good
Reader
)
the
difference
of
Spirits
;
S.
Chrysostom
vaunteth
of
the
outward
splendor
and
majesty
of
his
Church
,
and
John
Fox
contrariwise
doth
brag
of
the
obscurity
and
contemptibility
of
their
Church
.
And
so
again
,
whereas
we
hold
and
highly
esteem
,
that
our
Church
hath
all
truth
of
Christ's
Doctrin
and
Religion
in
it
,
Fox
writeth
of
his
Church
,
as
before
we
have
recorded
;
Fox
ibid.
That
by
God's
mighty
Providence
there
hath
always
been
kept
in
her
some
sparks
of
Christ's
true
Doctrin
and
Religion
.
15.
Again
,
whereas
we
glory
,
that
in
our
Church
there
is
power
to
absolve
from
sins
,
Fox
in
the
difference
,
&c.
betwixt
the
old
Roman
Church
and
the
new
,
pag.
26.
security
from
error
,
and
the
like
;
Fox
denieth
these
privileges
to
be
in
his
Church
,
objecting
unto
us
for
an
error
,
against
the
first
,
in
a
certain
Treatise
of
his
before
his
Acts
and
Monuments
,
That
we
in
our
Church
have
Confession
and
Absolution
at
the
Priests
hands
,
&c.
And
against
the
second
he
bringeth
in
a
large
Conference
of
Ridley
and
Latimer
agreeing
together
,
that
the
greater
part
of
the
Universal
Catholic
Church
may
err
,
but
yet
fearfully
,
as
you
shall
see
more
largely
in
the
Third
Part
of
this
Treatise
,
Acts
and
Monuments
,
pag.
1560.
Fox
p.
1561.
col.
2.
n.
74.
when
we
shall
come
to
treat
of
these
Foxian
Saints
and
their
Festival
Days
,
Acts
and
Monuments
.
The
same
Patriarchs
also
do
censure
S.
Augustin's
Speech
before
by
me
alleged
,
for
an
excessive
vehemency
(
for
so
are
their
words
)
where
he
saith
,
That
he
would
not
believe
the
Gospel
,
if
the
Authority
of
the
Catholic
Church
did
not
move
him
thereunto
;
signifying
thereby
,
as
before
hath
been
noted
,
August
.
contr.
ep.
Fundam
.
cap.
5.
that
he
could
not
know
Scriptures
to
be
Scriptures
,
nor
the
Gospel
to
be
Gospel
,
neither
their
sense
and
meaning
to
be
such
as
they
were
taken
for
,
but
by
the
Authority
of
the
Universal
Catholic
Church
,
that
had
conserved
them
from
time
to
time
,
and
delivered
them
to
him
,
and
to
the
rest
of
the
World
,
for
such
to
be
believed
.
16.
Wherefore
to
conclude
this
matter
,
seeing
that
John
Fox
doth
allow
so
well
this
Doctrin
of
his
Patriarchs
,
Ridley
and
Latimer
,
What
John
Fox
taketh
from
his
Church
.
and
thereby
doth
take
from
the
true
Church
(
and
consequently
in
his
meaning
,
from
his
own
)
all
this
excellent
Authority
which
S.
Augustin
and
other
Fathers
do
ascribe
to
the
Catholic
Church
,
to
wit
the
Sovereignty
of
approving
or
rejecting
true
or
false
Scriptures
,
of
discerning
between
Books
and
Books
,
and
judging
of
their
true
interpretations
;
and
seeing
further
he
taketh
away
from
his
Church
both
Confession
and
Absolution
of
sins
,
and
all
efficacy
of
Sacraments
,
leaving
them
only
to
bare
Signs
,
that
do
signifie
and
not
work
,
seeing
he
taketh
away
from
her
all
infallibility
of
Doctrin
,
confessing
that
she
may
err
,
and
contenteth
himself
that
she
retain
ever
some
sparkles
only
of
true
Doctrin
and
Religion
,
as
before
hath
been
shewed
out
of
his
own
words
;
and
considering
moreover
,
that
he
maketh
her
so
poor
a
thing
as
now
you
have
seen
,
and
furnisheth
her
with
such
rags
,
to
wit
,
with
such
variety
of
Sectaries
as
is
ridiculous
to
name
,
they
disagreeing
among
themselves
,
and
the
one
most
opposite
to
the
other
in
Doctrin
and
Belief
,
she
being
such
a
Church
(
I
say
)
so
poor
and
miserable
,
The
Protestants
believe
the
Devil
as
much
as
their
own
Church
.
so
obscure
and
ragged
,
so
doubtful
and
uncertain
,
no
marvail
tho'
they
make
little
account
of
her
,
or
give
small
credit
unto
her
,
which
in
very
deed
is
no
greater
than
is
given
to
the
worst
man
,
or
most
dishonest
woman
living
,
which
is
to
believe
her
so
far
,
as
she
can
prove
by
others
what
she
saith
to
be
true
,
to
wit
,
by
Scriptures
,
without
which
witness
none
of
her
own
children
or
houshold
will
credit
or
believe
her
;
which
is
a
remarkable
Point
,
for
that
with
the
same
condition
they
will
believe
the
Devil
himself
,
and
must
do
,
if
he
allege
Scriptures
in
the
true
sense
and
meaning
.
17.
And
this
is
the
estimation
which
Protestants
do
hold
of
their
new
Church
.
Now
let
us
pass
to
speak
a
word
only
about
the
second
Point
,
The
second
principal
point
wherein
Catholics
and
Protestants
do
differ
.
which
concerneth
the
assigning
out
,
or
description
of
this
Church
.
Clear
it
is
,
and
cannot
be
denied
,
that
Catholics
do
assign
such
a
Church
as
may
be
seen
and
known
by
all
men
,
begun
visibly
by
Christ
himself
in
Jury
,
when
he
gathered
his
Apostles
and
Disciples
together
,
and
continued
afterward
with
infinite
increase
of
Nations
and
People
,
Countries
and
Kingdoms
,
that
in
tract
of
time
adjoyned
themselves
thereunto
,
and
that
this
most
manifest
,
notorious
and
known
Church
,
hath
endured
ever
since
under
the
name
of
the
Christian
Catholic
Church
,
for
the
space
of
sixteen
hundred
years
,
as
we
have
shewed
before
both
largely
and
particularly
in
the
former
Treatise
,
which
is
plain
dealing
,
clear
and
manifest
;
whereas
on
the
other
side
,
the
Protestants
of
our
days
following
herein
the
steps
of
old
Heretics
their
Ancestors
,
do
seek
to
assign
such
a
Church
,
as
no
man
can
tell
where
to
find
it
;
for
that
it
is
rather
imaginary
,
mathematical
,
or
metaphysical
,
than
sensible
to
man's
eyes
,
consisting
(
as
they
teach
)
of
just
and
predestinate
men
only
,
whom
,
where
,
or
how
to
find
,
you
see
how
uncertain
and
difficult
a
thing
it
is
,
in
this
mortal
life
.
18.
Wherefore
as
the
ancient
Fathers
condemned
wholly
the
Heretics
of
their
times
,
for
this
fond
and
pernicious
device
,
and
wrote
eagerly
against
the
same
,
as
S.
Cyprian
against
the
Novatians
,
S.
Epiphanius
,
Cypr.
l.
4.
ep.
2.
Epiph.
in
haer.
Cathar
.
Aug.
l.
de
haer.
c.
69.
&
88.
&
l.
3.
contr.
Par.
men
.
c.
2.
and
S.
Augustin
against
the
Donatists
and
Pelagians
:
for
that
under
this
cover
and
colour
they
would
make
themselves
to
be
the
only
true
Church
,
to
wit
,
every
Sect
their
own
Sectaries
and
Congregation
,
saying
that
they
only
are
predestinate
,
just
,
holy
,
and
God's
chosen
people
,
and
consequently
also
his
only
true
Church
;
so
do
we
at
this
day
stand
in
the
very
same
controversie
with
Protestants
that
seek
the
same
evasion
and
refuge
.
19.
And
he
that
hath
but
so
much
leisure
as
to
read
over
the
Conference
of
the
Third
day
,
had
between
S.
Augustin
and
other
Catholic
Bishops
on
the
one
side
,
The
Conference
at
Carthage
between
Catholics
and
Donatists
.
and
the
Bishops
of
the
Donatists
on
the
other
side
,
at
Carthage
,
by
the
Emperor's
persmission
and
appointment
,
even
upon
this
very
Question
of
assigning
the
Church
,
he
shall
see
the
matter
most
clearly
handled
;
and
that
the
Catholics
of
this
time
do
urge
nothing
in
this
Point
,
but
that
S.
Augustin
and
his
fellow
Catholic
Bishops
did
urge
in
that
Conference
against
the
Donatists
,
and
that
the
Protestants
of
our
time
do
take
no
other
course
of
shifting
and
defending
themselves
therein
,
than
the
Donatists
did
in
those
days
:
for
that
after
infinite
delays
and
tergiversations
used
before
they
could
be
brought
to
this
Conference
,
which
S.
Augustin
setteth
down
in
the
collation
of
the
first
and
second
day
,
when
at
length
in
the
third
days
meeting
they
came
to
joyn
upon
the
Controversie
in
hand
,
they
began
first
about
the
word
Catholic
it self
,
which
the
Catholics
urg'd
against
the
Donatists
,
as
we
do
now
against
the
Sectaries
of
this
Age
;
and
the
Donatists
sought
to
avoid
the
same
by
the
very
same
sleights
which
ours
do
,
as
appeareth
by
S.
Augustin's
words
.
Aug.
in
Breviculo
Collat.
3.
cap.
3.
20.
Donatistae
(
saith
S.
August
.
)
responderunt
,
Catholicum
nomen
non
ex
universitate
gentium
,
sed
ex
plenitudine
Sacramentorum
institutum
;
&
petiverunt
,
ut
pro
barent
Catholici
,
&c.
The
Donatists
did
answer
,
That
the
Name
Catholic
did
not
import
the
universality
of
Nations
,
(
professing
our
Christian
Faith
)
but
the
fulness
rather
of
Sacraments
(
which
they
held
to
be
in
their
Church
;
)
and
farther
they
required
,
that
the
Catholics
should
prove
that
all
Nations
did
communicate
with
them
and
their
Church
;
which
thing
when
the
Catholics
most
willingly
admitted
,
and
desired
of
the
Judges
,
that
they
might
be
suffered
to
prove
it
,
the
Donatists
presently
ran
to
another
Question
,
slipping
from
this
Cause
of
the
Church
that
was
in
hand
.
The
first
point
discussed
between
S.
Augustin
and
the
Donatists
about
the
Name
Catholic
.
21
Thus
writeth
S.
Augustin
of
this
matter
,
whereby
you
see
that
the
Catholics
in
those
days
,
as
we
in
these
,
did
urge
those
Heretics
with
the
force
of
this
Name
Catholic
,
and
with
the
signification
and
possession
thereof
on
their
side
,
importing
(
as
they
inferred
)
the
universality
of
all
Nations
professing
the
Faith
of
Christ
,
so
as
they
in
those
days
assigned
the
great
universal
,
visible
and
known
Church
for
the
true
,
which
Church
had
been
gathered
by
the
Conversion
of
all
Nations
;
whereas
the
Donatists
to
flie
this
Argument
,
were
forced
to
say
,
that
the
Name
Catholic
signified
only
the
universality
or
fulness
of
Sacraments
;
and
consequently
in
what
particular
Congregation
soever
this
fulness
was
sound
,
(
as
in
theirs
forsooth
they
pretended
it
was
)
there
was
the
only
true
Catholic
Church
,
which
was
a
plain
shift
,
as
you
see
.
And
is
not
this
the
self-same
manner
of
proceeding
of
all
our
Sectaries
at
this
day
?
Doth
not
every
one
of
them
brag
,
that
their
Church
only
hath
the
fulness
and
right
use
of
Sacraments
,
and
the
true
Preaching
of
God's
Word
?
Do
not
the
Lutherans
say
this
?
Do
not
the
Zuinglians
,
Calvinists
,
Brownists
,
and
Puritans
Preach
the
like
?
And
do
not
the
Anabaptists
and
Trinitarians
affirm
the
very
same
?
This
then
was
a
very
shift
in
the
Donatists
,
and
so
it
is
in
our
Protestants
.
The
second
point
between
the
Doatists
and
Catholics
.
22.
After
this
first
running
from
the
Cause
,
S.
Augustin
sheweth
that
the
Donatists
full
sore
against
their
wills
,
were
brought
unto
it
again
by
Marcellinus
,
the
Tribune
,
appointed
by
the
Emperor
to
assist
in
that
Conference
.
And
whereas
the
Catholics
had
given
up
some
days
before
a
large
Writing
,
shewing
by
infinite
Testimonies
of
holy
Scriptures
,
that
the
Church
of
Christ
foretold
by
his
Prophets
,
and
instituted
by
himself
,
could
not
be
any
particular
Church
or
Conventicle
in
Africa
,
or
out
of
Africa
,
but
an
universal
,
visible
and
illustrious
Church
spread
over
all
Nations
,
and
with
which
all
Nations
converted
to
Christ
should
communicate
in
one
.
The
Donatists
(
saith
S.
Aug.
)
after
a
long
Conference
and
Council
held
among
themselves
,
did
answer
this
Writing
of
the
Catholics
,
by
another
large
impertinent
Writing
of
theirs
,
but
quite
from
the
purpose
,
not
answering
so
much
as
one
Text
alleged
by
the
Catholics
for
this
Universality
of
the
Church
.
Non
solum
(
saith
S.
Augustin
)
pertractare
,
August
.
Coll.
3.
cap.
8.
sed
omnino
nec
attingere
voluerunt
.
The
Donatists
not
only
would
not
handle
fully
,
or
answer
these
Testimonies
alleged
by
the
Catholics
,
for
the
Vniversality
and
extern
Majesty
of
the
Church
,
but
not
so
much
as
touch
any
one
of
them
.
23.
And
then
saith
he
farther
,
Nec
aliquod
testimonium
in
tam
prolixa
epistola
sua
,
proferre
ausi
sunt
de
scripturis
sanctis
,
quo
assererent
,
Ecclesiam
partis
Donati
esse
praedictam
&
praenunciatam
;
sicut
tam
multa
Catholici
protulerunt
,
pro
Ecclesia
,
cui
communicant
,
quae
incipiens
ab
Hierusalem
toto
orbe
diffunditur
,
&c.
Neither
durst
the
Donatists
in
so
large
an
Epistle
of
theirs
(
which
they
gave
up
)
bring
forth
any
one
Testimony
of
Holy
Scripture
,
whereby
they
might
prove
that
the
particular
Church
of
the
part
or
Faction
of
Donatus
,
was
prophesied
or
foretold
by
the
said
Scriptures
;
whereas
the
Catholics
on
the
other
side
brought
forth
many
Scriptures
for
proof
of
that
Vniversal
Church
with
which
they
communicate
;
which
Church
beginning
from
Hierusalem
,
was
spread
over
all
the
World.
And
thus
writeth
S.
Augustin
of
their
dealing
in
that
Point
.
24.
And
presently
after
this
he
sheweth
that
they
fell
to
the
discussion
of
a
third
Point
,
to
wit
,
whether
the
true
Catholic
Church
of
Christ
,
The
third
point
discussed
between
the
Catholics
and
Donatists
at
Carthage
.
to
whom
he
promised
those
singular
Graces
and
Privileges
which
the
Scripture
setteth
down
,
should
consist
of
good
men
only
,
as
the
Donatists
held
;
or
of
the
mixture
of
good
and
evil
in
this
Life
,
as
the
Catholics
taught
;
wherein
the
Donatists
thought
themselves
to
have
a
great
advantage
:
First
,
for
that
it
might
seem
to
the
simple
people
there
present
,
to
be
a
more
pious
Opinion
to
hold
,
that
only
good
men
were
God's
Flock
,
and
of
his
true
Church
:
Secondly
,
for
that
they
had
many
places
of
Scripture
that
might
seem
to
favor
the
same
,
C●llat
.
3.
cap.
8.
(
for
so
saith
S.
Augustin
)
Illud
ostendere
tentaverunt
,
prolatis
multis
testimoniis
divinarum
scripturarum
,
quod
Ecclesia
Dei
,
non
cum
malorum
hominum
commixtione
futura
praedicta
sit
.
They
endeavored
to
shew
by
many
Testimonies
alleged
out
of
holy
Scriptures
,
that
it
was
not
foretold
or
prophesied
of
the
Church
,
that
she
should
consist
of
the
mixture
of
good
and
evil
men
,
&c.
Behold
here
how
old
Heretics
abounded
also
in
alleging
Scriptures
,
as
well
as
ours
at
this
day
,
but
all
from
the
purpose
;
for
whatsoever
the
Donatists
alleged
out
of
Scriptures
for
the
sanctity
and
purity
of
God's
Church
,
it
was
either
to
be
understood
of
the
triumphant
Church
in
the
next
Life
,
or
of
the
better
part
of
the
Church
in
this
Life
,
to
wit
,
such
as
are
not
only
of
the
external
Body
of
the
Church
,
but
also
of
the
Soul
,
as
this
holy
Father
speaketh
;
that
is
to
say
,
endued
and
adorned
with
all
necessary
Vertues
.
25.
But
on
the
contrary
side
,
when
S.
Augustin
and
his
Fellow
Bishops
,
A
contention
about
the
Parables
of
Christ
concerning
the
Church
.
Matt.
13.
Matt.
3.
Luc.
3.
to
prove
that
Christ's
Church
in
this
World
consisted
both
of
good
and
bad
,
alleged
those
evident
Parables
of
our
Saviour
,
used
about
this
matter
;
as
that
of
the
Net
cast
into
the
Sea
,
that
comprehended
all
kind
of
Fish
both
good
and
bad
,
some
to
be
cast
away
,
and
some
to
be
used
:
That
also
of
the
Barn-floor
,
which
had
in
it
both
chaff
and
corn
,
the
one
to
be
burned
,
the
other
to
be
laid
up
in
God's
eternal
Granary
:
The
other
also
of
corn
and
cockle
permitted
to
grow
in
one
field
to
the
day
of
Judgment
;
and
of
the
sheep
and
goats
that
live
in
God's
Flock
under
the
self
same
Shepherds
in
this
World
,
Marc.
3.
&
13.
Mat.
29.
but
yet
the
one
to
be
consumed
with
everlasting
Fire
in
the
end
thereof
;
and
the
other
to
be
taken
into
eternal
Joy.
When
these
Parables
(
I
say
)
with
many
other
Testimonies
of
Scripture
,
had
been
alleged
by
the
Catholics
against
the
Donatists
Heresie
,
it
was
wonderful
to
see
what
shifts
,
deceits
,
and
tergiversations
they
used
to
avoid
the
same
;
denying
some
,
as
invented
by
Catholics
;
Collat.
3.
c.
9.10
,
&
11.
others
they
sought
to
avoid
by
false
and
crafty
Expositions
,
and
other
such
shifts
,
which
you
may
read
at
large
in
S.
Augustin
.
26.
And
for
that
this
may
be
sufficient
for
a
tast
,
to
shew
the
different
manner
of
proceeding
between
Catholics
and
Heretics
,
both
old
and
new
,
about
this
Point
of
assigning
out
the
true
Church
,
where
,
and
in
whom
it
is
,
and
how
to
be
found
;
The
third
principal
difference
about
the
proprieties
&
marks
of
the
true
Church
.
I
shall
pass
no
farther
in
this
matter
,
but
only
add
a
word
or
two
of
the
third
Point
,
which
is
the
difference
between
us
in
laying
forth
the
proprieties
and
notes
,
whereby
this
Church
may
be
known
and
distinguished
from
all
others
;
which
Point
,
tho'
it
may
sufficiently
be
seen
and
gathered
by
that
which
already
we
have
said
,
yet
for
promise
sake
must
somewhat
also
be
spoken
here
;
which
in
effect
shall
be
nothing
but
this
,
That
the
difference
between
us
and
the
Protestants
in
delivering
these
proprieties
,
is
not
far
unlike
to
that
of
two
Gentlemen
,
that
should
send
forth
two
Servants
into
the
Market-place
,
A
Comparison
of
different
giving
of
notes
to
find
a
thing
by
.
where
many
Men
are
to
seek
out
some
Learned
Physician
,
(
for
Examples
sake
)
giving
them
certain
notes
to
find
him
by
,
but
far
different
;
for
that
the
one
delivereth
either
general
notes
only
,
that
are
common
to
all
,
or
most
Men
;
as
that
he
hath
a
head
,
beard
,
two
eyes
,
two
arms
,
and
the
like
;
or
else
certain
inward
invisible
proprieties
;
as
that
he
is
learned
,
meek
,
chast
,
&c.
That
he
is
a
good
Physician
,
cureth
excellently
well
,
and
followeth
therein
exactly
the
Precepts
of
Hypocrates
and
Galen
;
and
finally
,
hath
all
things
necessary
or
needful
for
that
effect
.
Which
marks
being
little
to
the
purpose
,
as
you
see
,
for
knowing
or
discerning
out
the
said
Physician
from
any
other
,
the
Messenger
might
weary
himself
,
before
he
found
that
which
he
sought
for
.
27.
But
the
other
that
sendeth
forth
his
Messenger
,
considering
that
marks
and
signs
must
be
more
known
than
the
thing
it self
,
whereof
they
are
marks
,
and
not
common
to
many
,
but
proper
and
peculiar
to
that
which
is
sought
for
;
telleth
his
Servant
,
what
special
Name
the
Physician
is
called
by
,
what
age
,
what
countenance
,
and
what
stature
he
is
of
,
what
apparel
he
weareth
,
what
gesture
and
manner
of
going
he
useth
,
what
sound
of
voice
he
hath
in
speaking
,
and
above
all
where
he
dwelleth
,
how
his
house
may
be
found
,
known
and
discerned
from
all
others
:
All
which
signs
being
given
,
we
must
needs
say
,
that
the
Searcher
is
a
very
simple
or
negligent
Fellow
if
he
miss
him
.
28.
And
this
very
difference
is
to
be
noted
between
the
Protestants
and
us
in
delivering
proprieties
to
know
the
Church
by
,
for
that
the
Catholics
give
sound
and
sure
notes
,
proper
and
peculiar
to
one
only
Church
,
which
is
the
true
Catholic
Church
,
and
these
notes
not
invented
by
themselves
,
but
founded
in
Scriptures
,
and
delivered
by
the
Tradition
of
Christ
and
his
Apostles
,
and
used
by
the
ancient
Fathers
and
Doctors
of
the
Church
,
to
this
very
purpose
of
distinguishing
her
thereby
from
all
Congregations
and
Conventicles
of
Heretics
whatsoever
:
Proprieties
and
Marks
the
true
Church
given
by
Catholics
.
Of
which
notes
and
proprieties
you
have
heard
some
before
,
mentioned
in
the
Conference
between
S.
Augustin
and
the
Donatists
,
as
the
Name
Catholic
and
the
ancient
possession
thereof
;
Universality
over
all
Christendom
,
and
multitude
of
Nations
and
Gentiles
converted
to
one
Christian
Church
and
Faith
,
participating
,
and
holding
the
Communion
of
one
and
the
self-same
number
of
Sacraments
:
whereunto
are
added
by
other
Fathers
,
and
the
self-same
Doctor
in
other
places
,
divers
,
other
proprieties
also
,
as
antiquity
with
continuation
and
succession
from
age
to
age
,
visibility
with
most
perspicuous
and
illustrious
progress
,
apparent
and
admirable
to
the
whole
world
;
unity
and
conformity
in
Doctrin
by
one
Rule
of
Faith
throughout
all
ages
;
notorious
sanctity
in
many
members
of
this
Church
testified
by
infinite
miracles
,
and
supernatural
operations
;
the
conversion
of
infinite
Pagans
and
Gentiles
,
with
overthrow
and
extirpation
of
their
Idolatry
,
which
was
a
thing
prophesied
to
be
fulfilled
by
the
true
Church
only
.
29.
These
notes
(
I
say
)
and
divers
others
are
set
down
by
holy
Fathers
,
as
both
proper
and
peculiar
to
the
only
true
Catholic
Church
of
Christ
,
and
agreeing
to
no
Heretical
Congregation
whatsoever
;
as
also
manifest
and
notorious
and
most
easie
to
be
judged
of
by
all
people
.
For
these
two
conditions
ought
to
have
true
marks
,
as
before
hath
been
mentioned
;
the
first
,
that
they
be
peculiar
and
not
common
;
the
second
,
that
they
be
more
notoriously
known
,
and
more
easily
found
out
,
than
the
thing
it self
which
they
do
demonstrate
:
whereof
you
may
read
in
particular
in
S.
Cyprian
against
the
Novatians
,
S.
Hierom
against
the
Luciferians
,
S.
Augustin
against
the
Donatists
and
Pelagians
,
Optatus
against
the
same
Donatists
,
and
Vincentius
Lyrinensis
against
all
sorts
of
Heretics
;
and
this
is
the
real
and
substantial
dealing
of
Catholics
.
30.
But
the
Protestants
on
the
contrary
side
do
give
such
marks
and
notes
as
are
either
general
and
common
,
or
else
more
obscure
and
harder
to
be
found
out
and
judged
of
,
than
the
matter
in
controversie
,
as
before
we
have
signified
,
by
the
Comparisons
of
seeking
out
the
Physician
;
as
for
Example
,
Luth.
lib.
de
conc
.
parte
ult.
Martin
Luther
,
Father
of
our
Protestants
,
having
left
the
Communion
of
the
true
Church
of
God
,
and
made
a
new
Conventicle
to
himself
,
would
needs
make
it
the
true
Church
of
God
,
and
prove
the
same
by
certain
marks
and
proprieties
devised
by
himself
,
which
he
setteth
down
to
the
number
of
Seven
;
The
marks
of
the
Church
fondly
set
down
by
Heretics
.
whereof
the
first
was
,
the
true
Preaching
of
the
Gospel
;
the
second
,
the
right
Administration
of
Baptism
;
the
third
,
the
lawful
use
of
the
Eucharist
;
the
fourth
,
the
due
Exercise
of
the
Ecclesiastical
Keys
in
Absolving
and
retaining
Sins
;
the
fifth
,
the
lawful
Election
of
Ministers
;
the
sixth
,
publick
Prayer
,
and
Singing
of
Psalms
in
a
known
Tongue
;
the
seventh
,
the
Mystery
of
the
Cross
in
bearing
tribulations
.
These
were
Luthers
notes
,
which
other
Protestants
after
him
;
and
namely
the
Magdeburgians
,
and
John
Calvin
,
Magdeb.
cent.
1.
lib.
2.
c.
4.
Calv.
l.
4.
Instit.
cap.
1.
do
abridge
to
the
number
of
two
only
,
to
wit
,
the
true
Preaching
of
the
Gospel
,
and
the
sincere
use
of
Sacraments
.
31.
But
now
what
manner
of
notes
these
be
,
which
every
Sect
may
and
do
challenge
as
proper
to
themselves
,
(
which
they
cannot
do
with
any
probability
,
with
the
marks
and
notes
of
the
Catholic
Church
before
set
down
)
is
easie
to
judge
;
for
what
Sect
will
not
say
and
swear
also
,
if
need
be
,
that
they
only
Preach
the
Word
of
God
truly
,
and
that
they
only
Administer
the
Sacraments
rightly
,
and
that
they
use
the
Ecclesiastical
Keys
duly
,
and
that
the
Election
of
Ministers
is
lawfully
made
among
them
,
and
that
they
have
publick
Prayer
and
singing
of
Psalms
,
bearing
the
Cross
,
and
the
like
?
and
it
is
harder
to
convince
them
in
any
one
of
these
notes
,
than
in
the
principal
point
it self
,
to
wit
,
that
they
are
not
the
Catholic
Christian
Church
of
Christ
;
so
as
these
marks
being
common
,
and
not
proper
,
and
less
manifest
than
the
thing
it self
,
whereof
they
are
put
for
marks
,
it
followeth
that
they
are
fond
,
vain
and
ridiculous
,
and
that
the
inventors
thereof
did
rather
seek
to
obscure
and
hide
the
Church
,
than
to
declare
,
and
manifest
the
same
by
such
proprieties
.
32.
And
here
will
we
make
an
end
of
all
this
Discourse
,
reserving
the
rest
unto
the
third
part
,
which
is
to
be
Printed
severally
,
for
that
the
bulk
of
these
two
hath
grown
to
a
sufficient
bigness
for
one
Tome
or
Volume
;
only
I
might
note
to
the
Reader
in
this
last
Paragraph
,
that
as
our
Adversaries
do
imitate
the
Donatists
in
the
Point
before
mentioned
,
out
of
their
Conference
with
S.
Augustin
and
other
Catholic
Bishops
;
so
have
they
done
it
also
hitherto
,
Protestant
Ministers
do
flie
publick
Conference
as
the
Donatists
did
.
in
flying
all
equal
and
lawful
Conference
with
us
,
as
the
Donatists
did
with
those
old
Catholics
,
so
much
as
lay
in
their
power
,
until
it
was
imposed
upon
them
by
commandment
of
the
Emperor
at
the
petition
of
S.
Augustin
,
and
the
Catholic
Party
,
as
the
said
Father
doth
relate
in
his
forenamed
Book
written
of
that
Conference
,
telling
us
two
points
in
particular
of
their
dealing
in
that
Affair
,
which
he
expresseth
in
these
words
,
Qui
causam
bonam
non
se
habere
sciebant
,
id
egerunt
primum
,
ne
collatio
fieret
,
aut
causa
ipsa
ageretur
,
Aug.
in
Brevit
.
Praefat.
ad
coll.
1.
diti
.
sed
quia
hoc
obtinere
minimè
poterant
,
id
effecerunt
multiplicitate
gestorum
,
ut
quod
actum
est
,
non
facilè
legeretur
.
The
Donatists
knowing
they
had
an
evil
Cause
,
endeavored
first
to
bring
to
pass
that
the
Conference
should
not
be
made
,
nor
the
Cause
it self
be
handled
at
all
;
but
when
they
could
not
obtain
this
,
then
went
they
about
to
put
down
so
many
things
in
writing
as
they
might
not
easily
be
read
.
33.
Thus
writeth
St.
Augustin
;
and
for
this
cause
thought
he
good
to
set
down
a
Sum
of
all
that
passed
,
calling
it
Breviculum
Collationum
,
shewing
perspicuously
the
infinite
Cavils
,
Frauds
,
and
Shifts
of
these
Heretics
,
to
avoid
all
due
trial
;
for
when
after
all
other
delays
,
both
Parties
were
now
met
together
,
Coll.
1.
cap.
8.
The
tergiversation
of
the
Donatists
to
flie
publick
Trial.
Instare
caeperunt
(
saith
he
)
ut
priùs
ageretur
de
tempore
,
de
mandato
,
de
persona
:
de
causa
,
tunc
ad
negotii
merita
veniretur
.
The
Donatists
began
to
make
new
instance
,
(
after
all
other
Cavils
and
Exceptions
taken
before
)
that
first
it
might
be
treated
about
the
time
that
this
Conference
should
endure
,
and
about
the
Emperor's
Commandment
or
Edict
,
and
Clauses
thereof
,
and
about
the
Person
as
well
of
the
Judge
and
Assistants
,
as
the
Disputers
of
both
parts
;
and
finally
of
the
whole
cause
of
difference
,
what
had
passed
therein
between
them
hitherto
;
and
then
after
all
this
(
forsooth
)
they
should
come
to
examine
the
merits
of
the
principal
Business
or
Controversie
in
hand
,
which
in
effect
would
never
be
,
for
that
about
every
one
of
these
Points
the
Donatists
had
many
Quarrels
,
as
S.
Augustin
sheweth
,
and
by
each
one
thereof
they
sought
delays
;
and
particularly
whereas
order
had
been
taken
that
18
Bishops
of
each
side
should
suffice
,
Coll.
1.
c.
11.12
,
13
,
&
14.
they
would
needs
have
all
their
side
to
be
admitted
;
and
so
for
ostentation
sake
they
entred
(
saith
S.
Augustin
)
with
great
pomp
into
Carthage
to
the
number
of
279
Bishops
of
that
Sect
of
Donatus
(
a
pitiful
sight
for
Catholics
)
together
with
all
their
Train
.
Other
shifts
,
delays
,
and
tergiversations
of
theirs
,
I
leave
for
brevities
sake
to
be
read
in
S.
Augustin
himself
.
How
English
Ministers
have
fled
publick
Conference
hitherto
.
34.
But
how
well
our
English
Adversaries
have
imitated
this
manner
of
proceeding
of
the
Donatists
,
for
shifting
off
all
publick
Conference
and
Trial
for
these
44
years
of
her
Majesties
Reign
,
being
so
often
and
earnestly
demanded
at
their
hands
,
is
sufficiently
known
,
and
needeth
not
to
be
proved
or
repeated
here
.
But
if
it
would
please
Almighty
God
to
inspire
her
Majesty
to
force
them
thereunto
,
as
he
did
the
Emperor
,
to
compel
the
Donatists
to
a
publick
Trial
,
I
do
not
doubt
,
but
the
like
Issue
would
ensue
,
and
the
like
Sentence
be
given
in
that
Cause
,
Coll.
3.
c.
25.
by
any
indifferent
Judge
,
as
was
given
by
Marcellinus
in
the
former
Controversie
,
to
wit
,
(
as
S.
Augustin's
words
are
)
Confutatos
à
Catholicis
Donatistas
,
omnium
documentorum
manifestatione
pronunciavit
.
Marcellinus
did
pronounce
by
his
Definitive
Sentence
,
that
the
Catholics
had
confuted
the
Donatists
,
with
manifestation
of
all
kind
of
Learning
.
And
so
much
for
this
Matter
.
The
End
of
the
Second
Part.
FINIS
.