A67926:1747
Acts and monuments of matters most special and memorable, happening in the Church. [vol. 2, part 1] with an universal history of the same, wherein is set forth at large the whole race and course of the Church, from the primitive age to these latter times of ours, with the bloody times, horrible troubles, and great persecutions against the true martyrs of Christ, sought and wrought as well by heathen emperors, as now lately practised by Romish prelates, especially in this realm of England and Scotland. Newly revised and recognised, partly also augmented, and now the fourth time again published and recommended to the studious reader, by the author (through the help of Christ our Lord) John Fox, which desireth thee good reader to help him with thy prayer.Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 2, part 1] with an vniuersall history of the same, wherein is set forth at large the whole race and course of the Church, from the primitiue age to these latter tymes of ours, with the bloudy times, horrible troubles, and great persecutions agaynst the true martyrs of Christ, sought and wrought as well by heathen emperours, as nowe lately practised by Romish prelates, especially in this realme of England and Scotland. Newly reuised and recognised, partly also augmented, and now the fourth time agayne published and recommended to the studious reader, by the author (through the helpe of Christ our Lord) Iohn Foxe, which desireth thee good reader to helpe him with thy prayer.
London: printed by John Daye, 1583London: printed by Iohn Daye, 1583
No title page in the transcription: set from the catalogue record.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
3. They err also in this, that where the office of the law is divers and contrary from the Gospel, they without any difference,1 confound the one with the other, making the gospel to be a law, and Christ to be a Moses.
3. They erre also in this, that where the office of the lawe is diuers and contrary from the Gospel, they without any difference,1 cōfound the one with the other, making the gospel to be a law, and Christ to be a Moses.
4. They err in dividing the law unskilfully in 3. parts into the law natural, the law moral, and the law Evangelical.
4. They erre in deuiding the law vnskilfully in 3. partes into the law naturall, the law morall, and the lawe Euangelicall.
5. They err again in dividing the law Evangelical into precepts and counsels, making the precepts to serve for all men, the counsels only to serve for them that be perfect.
5. They erre againe in deuiding the lawe Euangelicall into precepts and counsailes, making the precepts to serue for all men, the counsailes onely to serue for them that be perfect.
6. The chief substance of all their teaching and preaching resteth upon the works of the law, as may appear by their religion, which wholly consisteth in mens merits, traditions, laws, canons, decrees, and ceremonies.
6. The chiefe substance of all their teaching and preaching resteth vpon the works of the law, as may appear by theyr religion, which wholy consisteth in mens merites, traditions, lawes, canons, decrees, and ceremonies.
7. In the doctrine of salvation, of remission, and justification, either they admixt the law equally with the Gospel, or else clean secluding the Gospel, they teach and preach the law, so that little mention is made of the faith of Christ, or none at all.
7. In the doctrine of saluation, of remission, and iustification, either they admixt the lawe equally with the Gospel, or els cleane secluding the Gospel, they teache and preache the law, so that litle mention is made of the faith of Christ, or none at all.
8. They err in thinking, that the law of God requireth nothing in us under pain of damnation, but only our obedience in extern actions: as for the inward affections and concupiscence, they esteem but light matters.
8. They erre in thinking, that the lawe of God requireth nothing in vs vnder paine of damnation, but onely our obedience in externe actions: as for the inwarde affections and concupiscence, they esteeme but light matters.
9. They not knowing the true nature and strength of the law, do erroneously imagine that it is in mans power to fulfil it.
9. They not knowing the true nature and strength of the lawe, do erroneously imagine that it is in mannes power to fulfill it.
10. They err in thinking, not only to be in mans power to keep the law of God, but also to perform more perfect works, then be in Gods law commanded, and these they call the works of perfection. And hereof rise the works of supererogation, of satisfaction, of congruity, and condignitye, to store up the treasurehouse of the Popes Church, to be sold out to the people for money.
10. They erre in thinking, not onely to be in mans power to keepe the law of God, but also to performe more perfect workes, then be in Gods law commanded, and these they call the workes of perfection. And heereof rise the workes of supererogation, of satisfaction, of congruitie, and cōdignitye, to store vp the treasurehouse of the Popes Churche, to be solde out to the people for money.
11. They err, in saying that the state monastical is more perfect, for keeping the Counsels of the Gospel, then other states be, in keeping the law of the Gospel.
11. They erre, in saying that the state monasticall is more perfect, for keeping the Counsailes of the Gospell, then other states be, in keping the law of the Gospell.
12. The counsels of the Gospel they call the vows of their religious men, as profound humility, perfect chastity, and wilful poverty.
12. The counsailes of the Gospell they call the vowes of theyr religious men, as profound humilitie, perfect chastitie, and wilfull pouertie.
13. They err abominably, in equalling their laws & constitutions, with Gods law, and in saying: that mans law bindeth under pain of damnation, no less then Gods law.
13. They erre abhominably, in equaling their laws & constitutions, with Gods law, and in saying: that mans lawe bindeth vnder paine of dānation, no lesse then Gods law.
14. They err sinfully, in punishing the transgressors of their laws more sharply then the transgressors of the law of God, as appeareth by their Inquisitions and their Canon law. &c.
14. They erre sinnefully, in punyshing the transgressours of their lawes more sharply then the transgressours of the law of God, as appeareth by their Inquisitions and theyr Canon lawe. &c.
15. Finally, they err most horribly in this, that where the free promise of God ascribeth our salvation, only to our faith in Christ, excluding works: they contrary ascribe salvation, only or principally, to works and merits, excluding faith. Whereupon riseth the application of the sacrifice of the Masse, Ex opere operato, for the quick and dead application of the merits of Christs passion, in Bulls, application of the merits of all religious orders, and such other moe above specified more at large, in the former part of this history, about the pag. 21.22. &c.
15. Finally, they erre most horribly in this, that where the free promyse of God ascribeth our saluation, onely to oure faith in Christ, excluding woorkes: they contrary ascribe saluation, onely or principally, to workes and merites, excluding faith. Wherupon riseth the applicatiō of the sacrifice of the Masse, Ex opere operato, for the quicke and deade application of the merites of Christes passion, in Bulles, application of the merites of all religious orders, and such other moe aboue specified more at large, in the former part of this history, about the pag. 21.22. &c.
First, that we through the misunderstanding of the Scriptures, do not take the law for the Gospel, 1nor the Gospel for the law: but skilfully discern and distinct the voice of the one, from the voice of the other. Many there be, which reading the book of the new Testament, do take and understand whatsoever they see contained in the said book, to be only and merely the voice of the gospel. And contrariwise, whatsoever is contained in the con pass of the old Testament, that is, within the law, stories, Psalms and Prophets, to be only and merely the word and voice of the law: wherein many are deceived. For the preaching of the law & of the Gospel, are mixed together in both the Testaments, as well the old as the new. Neither is the order of these two doctrines to be distincted by books and leaves, but by the diversity of Gods spirit speaking unto us. 2For sometimes in the old Testament, God doth comfort as he comforted Adam with the voice of the Gospel. Sometimes also in the new Testament he doth threaten and terrify, as when Christ threatened the Pharisees. In some places again, Moses and the Prophets play the Evangelists: In so much that Hierome doubteth whether he should call Isaiah a Prophet or an Evangelist. In some places likewise Christ and the Apostles supply the part of Moses: 3And as Christ himself until his death was under the law (which law he came not to break but to fulfil) so his Sermons made to the Jews, for the most part run all upon the perfect doctrine and works of the law, showing and teaching what we ought to do by the right law of Justice, and what danger ensueth in not performing the same. Al which places though they be contained in the book of the new Testament, 4yet are they to be referred to the doctrine of the law, ever having in them included a privy exception of repentance and faith in Christ Jesus. As in example, where Christ thus preacheth, Blessed be they that be pure of heart, for they shall see God. &c. Mat. 5. Again, except ye be made like these children, ye shall not enter. &c. Mat. 18. Item, But he that doth the will of my father, shall enter into the kingdom of heaven &c.
FIrst, that we throughe the misunderstanding of the Scriptures, do not take the law for the Gospel, 1nor the Gospel for the law: but skilfully discerne and distincte the voyce of the one, from the voyce of the other. Many there be, which reading the booke of the new Testament, doe take and vnderstand whatsoeuer they see contained in the sayd boke, to be only and meerely the voyce of the gospel. And contrariwise, whatsoeuer is contained in the cō passe of the old Testament, that is, within the law, stories, Psalmes and Prophets, to be only and merely the worde and voyce of the law: wherein many are deceiued. For the preaching of the law & of the Gospel, are mixed together in both the Testaments, as wel the old as the new. Neither is the order of these two doctrines to be distincted by bookes and leaues, but by the diuersitie of Gods spirite speaking vnto vs. 2For sometimes in the olde Testament, God doth comfort as he comforted Adam with the voyce of the Gospell. Sometimes also in the newe Testament he doth threaten and terrifie, as when Christ threatned the Phariseis. In some places againe, Moses and the Prophets play the Euangelists: In so much that Hierome doubteth whether he should call Esay a Prophet or an Euangelist. In some places likewise Christe and the Apostles supply the part of Moses: 3And as Christ himselfe vntill hys death was vnder the law (which law he came not to breake but to fulfill) so his Sermons made to the Iewes, for the most part runne all vpon the perfect doctrine and workes of the law, shewing and teaching what we ought to doe by the righte lawe of Iustice, and what danger insueth in not performing the same. Al which places though they be contained in the booke of the new Testament, 4yet are they to be referred to the doctrine of the lawe, euer hauyng in them included a priuie exception of repentāce and faith in Christ Iesus. As in example, where Christ thus preacheth, Blessed be they that be pure of heart, for they shal see God. &c. Mat. 5. Againe, except ye be made like these children, ye shall not enter. &c. Mat. 18. Itē, But he that doth the will of my father, shal enter into the kingdom of heauen &c. Mat. 7. Item, 5the parable of the vnkind seruant iustly cast into prison for not forgetting his fellowe, &c. Mat. 18. The casting of the rich glutton into hell. &c.
