A67926:1754
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.
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.
Luk 16 Item, 1he that denieth me here before men, I will deny him before my father. &c. Luk. 12 With such other places of like condition. All these (I say) pertaining to the doctrine of the law, do ever include in them a secrete exception of earnest repentance, and faith in Christs precious blood. For else, Peter denied and yet repented. Many Publicans and sinners were unkind, unmerciful, and hard hearted to their fellow servants, and yet many of them repented, & by faith were saved. &c. The grace of Christ Jesus work in us earnest repentance, and faith in him unfeigned. Amen.
Luk 16 Item, 1he that denieth me here before men, I will deny him before my father. &c. Luk. 12 With such other places of like condition. All these (I say) pertaining to the doctrine of the lawe, doe euer include in them a secrete exception of earnest repentance, and faith in Christes precious bloud. For els, Peter denied and yet repented. Many Publicanes and sinners were vnkinde, vnmerciful, and hard hearted to theyr felow seruaunts, and yet many of them repented, & by faith were saued. &c. The grace of Christe Iesus worke in vs earnest repentance, and faith in him vnfained. Amen.
Briefly, to know when the law speaketh, and when the Gospel speaketh, and to discern the voice of the one, from the voice of the other, this may serve for a note: That when there is any moral work commanded to be done, either for eschewing of punishment or upon promise of any reward temporal, or eternal, either else when any promise is made with condition of any work commanded in the law, there is to be understanded the voice of the law. Contrary, where the promise of life and salvation is offered unto us freely without all our merits, 1& simply without any condition annexed, of any law either natural, ceremonial, or moral, all those places, whether they be read in the old Testament, or in the new, are to be referred to the voice and doctrine of the Gospel. 2And this promise of God freely made to us by the merits of Jesus Christ, so long before prophesied to us in the old Testament and afterward exhibited in the new Testament, and now requiring nothing but our faith in the Son of God is called properly the voice of the Gospel, and differeth from the voice of the law in this, that it hath no condition adjoined of our meriting, but only respecteth the merits of Christ the Son of God, by whose faith only we are promised of God to be saved & justified, according as we read Rom. 3.3 The righteousness of God cometh by faith of Jesus Christ, in all and upon all, that do believe. &c.
Briefly, to know when the law speaketh, and when the Gospel speaketh, and to discerne the voyce of the one, from the voyce of the other, this may serue for a note: That when there is any morall worke commaunded to be done, either for eschewing of punyshment or vpon promise of any reward temporall, or eternal, either els when any promise is made with condition of any worke commaunded in the law, there is to be vnderstanded the voyce of the lawe. Contrary, where the promise of life and saluation is offered vnto vs freely without all our merites, 1& simply without any condition annexed, of any law either naturall, ceremonial, or morall, all those places, whether they be read in the olde Testament, or in the new, are to be referred to the voyce and doctrine of the Gospell.
The second Caution or danger to be avoided is, that we now knowing how to discern rightly between the law and the Gospel, and having intelligence not to mistake the one for the other, 1must take heed again, that we break not the order between these two, taking and applying the law, where the Gospel is to be applied, either to our selves, or toward other. For albeit the law and the Gospel, many times are to be joined together in order of doctrine: yet case may fall sometimes, that the law must be utterly sequestered from the Gospel. As when any person or persons do feel them selves, with the majesty of the law, 2and judgement of God so terrified and oppressed, and with the burden of their sins overweighed and thrown down into utter discomfort, and almost even to the pit of hell, as happeneth many times, to soft and timorous consciences of Gods good servants: when such mortified hearts do hear either in preaching, or in reading, any such example or place of the Scripture, which pertaineth to the law, 3let them think the same nothing to belong to them, no more then a mourning weed belongeth to a marriage feast: and therefore, removing utterly out of their minds all cogitation of the law, of fear, of judgement, and condemnation, let them only set before their eyes the Gospel, the sweet comforts of Gods promise, free forgiveness of sins in Christ, grace, redemption, liberty, rejoicing, Psalms, thanks, singing, and a Paradise of spiritual jocundity, and nothing else: thinking thus with them selves, 4that the law hath done his office in them already, and now must needs give place to his better, that is, must needs give room to Christ the Son of God, who is the Lord and master, the fulfiller, and also the finisher of the law: for the end of the law, is Christ. Rom. 10.
The second Caution or danger to be auoyded is, that we nowe knowing how to discerne rightly betweene the lawe and the Gospel, and hauing intelligence not to mistake the one for the other, 1
The third danger to be avoided, is, that we do not use or apply, on the contrary side, the Gospel, in stead of the law. 1For as the other before was even as much as to put on a mourning gown, in the feast of a Marriage: so is this but even to cast pearls before swine. Wherein is a great abuse among many. For commonly it is seen that these worldly Epicures and secure Mammonists, to whom the doctrine of the law doth properly appertain, do receive and apply to themselves most principally, the sweet promises of the Gospel: and contrariwise, the other contrite and bruised harts: to whom belongeth only the joyful tidings of the Gospel, and not the law, for the most part, receive and retain to themselves the terrible voice and sentences of the law▪ Whereby it cometh to pass: that many do rejoice, where they should mourn: and on the other side, many do fear and mourn, where they need not. Wherefore to conclude, in private use of life, let every person discreetly discern between the law and the Gospel, and aptly apply to him self that which he seeth convenient.
The thirde daunger to be auoyded, is, that we doe not vse or apply, on the contrary side, the Gospell, in stead of the lawe. 1For as the other before was euen as much as to put on a mournyng gowne, in the feast of a Mariage: so is this but euen to cast pearles before swine. Wherin is a great abuse among many. For commonly it is sene that these worldly Epicures and secure Mammonistes, to whom the doctrine of the law doth properly appertain, do receiue and apply to themselues most principally, the sweete promises of the Gospel: and contrariwise, the other contrite and brused harts: to whome belongeth onely the ioyfull tidings of the Gospel, and not the lawe, for the most part, receiue and reteine to thēselues the terrible voice and sentences of the law▪ Whereby it commeth to passe: that many do reioyce, where they shuld mourne: and on the other side, many doe feare and mourne, where they neede not. Wherefore to conclude, in priuate vse of life, let euery person discreatly discerne betweene the lawe and the Gospell, and aptly apply to him selfe that which he seeth conuenient.
And again in public order of doctrine, let every discrete preacher put a difference between the broken heart of the mourning sinner, 1and the unrepentant worldling, and so conjoin both the law, with the Gospel, and the Gospel, with the law, that in throwing down the wicked, ever he spare the weak hearted: and again so spare the weak, that he do not encourage the ungodly. And thus much concerning the conjunction and difference between the law and the Gospel, upon the occasion of M. Patrick's places.
And againe in publike order of doctrine, let euery discrete preacher put a difference betweene the broken heart of the mourning sinner, 1and the vnrepentant wordling, and so conioyne bothe the law, with the Gospel, and the Gospel, with the law, that in throwing downe the wicked, euer hee spare the weake hearted: and agayne so spare the weake, that he doe not encourage the vngodly. And thus muche concerning the coniunction and difference betweene the lawe and the Gospell, vppon the occasion of M. Patrikes places.
Persecutors. | Martyrs. | The causes. 1James Beton Archb. of S. Andrews. Friar Walter Laying, be wraier of the confession of this Henry Forest. | Henry Forest. At S. Andrews in Scotland. | Within few years after the martyrdom of master Patrick Hamilton, one Henry Forrest, a young man borne in Lithquow, who a little before, had received the orders of Bennett and Collette (as they term them) affirmed and said, that master Patrick Hamilton died a Martyr, and that his Articles were true: for the which he was apprehended, and put in prison by James Beton Archbishop of Saint Andrews. Who shortly after, caused a certain Fryer named Walter Laying, to hear his confession. To whom when Henry Forest in secret confession had declared his conscience how he thought master Patrick to be a good man, and wrongfully to be put to death, & that his articles were true and not heretical: the Friar came and uttered to the Bishop, the confession that he had heard,2 which before was not throughly known. Whereupon it followed, that his confession being brought as sufficient probation against him, he was therefore convented before the Council of the clergy and Doctors, and there concluded to be an heretic, equal in iniquity with master Patrick Hamilton, & there decreed to be given to the secular Judges to suffer death. When the day came of his death, and that he should first be degraded, and was brought before the Clergy in a green place, being between the castle of S. Andrews, and another place called Monymaill, as soon as he entered in at the door, and saw the face of the clergy, perceiving whereunto they tended, he cried with a loud voice, saying: Fie, on falsehood: Fie on false Friars,3 revealers of confession: after this day, let no man ever trust any false Friars, contemners of Gods word, and deceivers of men. And so they proceeding to degrade him of his small orders of Benet and Collet, he said with a loud voice, take from me not only your own orders, but also your own baptism, meaning thereby, whatsoever is besides that which Christ himself instituted, whereof there is a great rabblement in Baptism. Then after his degradation, they condemned him as an heretic equal with M. Patrick aforesaid:
Persecutors. | Martyrs. | The causes. 1
and so he suffered death for his faithful testimony of the truth of Christ, and of his Gospel at the Northchurche stile of the Abbey Church of S. Andrew, to the intent that all the people of Anguish might see the fire, and so might be the more feared from falling into the like doctrine, which they term by the name of heresie, Ex Scripto testimonio Scotorum. James Hay bishop of Rose and commissioner of James Beton Archbishop of S. Andrews. M. John Spens Lawyer. | James Hamilton, brother to M. Patrick. Katherine Hamilton. A wife of Lieth. David Straton. M Norman Gurlay. | Within a year after the martyrdom of Henry Forest, or there about,1 was called James Hamilton of Kynclitgowe, his sister Katherine Hamilton, the spouse of the captain of Dunbar, also an other honest woman of Lieth, David Straton of the house of Lawristonne, and M. Norman Gurlay. These were called to the Abbey Church of Halyrowdhouse in Edinburgh, by James Hay, Bishop of Rose, commissioner to James Beton Archbishop, in presence of King James the fifth of that name: who upon the day of their accusation, was altogether clad in red apparel. James Hamilton, was accused as one that maintained the opinions of M. Patrick his brother. To whom the King gave counsel to depart, and not to appear: for in case he appeared, he could not help him, because the Bishops had persuaded him, that the cause of heresy did in no wise appertain unto him and so James fled and was condemned as an heretic, & all his goods and lands confiscate, and disposed unto others. Catherine Hamilton his Sister, appeared upon the scaffold, and being accused of an horrible heresy, to wit, that her own works could not save her, she granted the same, and after long reasoning between her and M. John Spens the Lawyer, she concluded in this manner: work here, work there: what kind of working is all this?2 I know perfectly that no kind of works can save me, but only the works of Christ my Lord and Saviour. The king hearing these words, turned him about and laughed, and called her unto him and caused her to recant, because she was his aunt, and she escaped. The woman of Leith was detected hereof, that when the midwife in time of her labour, bad her say our Lady help me: She cried, Christ help me, Christ help me, in whose help I trust.3
and so he suffered death for his faithful testimony of the truth of Christ, and of his Gospell at the Northchurche stile of the Abbey Church of S. Andrewe, to the entent that all ye people of Anguishe might see the fire, and so might be the more feared from falling into the like doctrin, whych they terme by the name of heresie, Ex Scripto testimonio Scotorum. Iames Hay bishop of Rose and commissioner of Iames Beton Archbishop of S. Andrews. M. Iohn Spens Lawyer. | Iames Hamelton, brother to M. Patrike. Katherine Hamelton. A wife of Lieth. Dauid Straton. M Norman Gurlay. | Wythin a yeere after the martyrdome of Henry Forest, or there about,
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.
