A67926:4263
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.
The third companion which suffered with Barnes and Garret, was W. Hierome Vicar of Stepney. This Hierome being a diligent preacher of Gods word,1 for the comfort and edification of the people, had preached divers and sundry sermons, wherein to the intent to plant in the consciences of men, the sincere truth of christen religion, he laboured as much as time then served, to extirp & weed out the roots of mens traditions, doctrines, dreams, and fantasies. In so doing it could not otherwise be, but he must needs provoke much hatred against him amongest the adversaries of Christs gospel.
THe third companion which suffered wyth Barnes and Garret, was W. Hierome Uicare of Stepney. Thys Hierome being a diligent preacher of Gods worde,1 for the comfort and edification of the people, had preached diuers and sondry sermons, wherein to the entent to plante in the consciences of men, the sincere truth of christen religion, he laboured as much as time then serued, to extirpe & weede out the rootes of mens traditions, doctrines, dreames, and fantasies. In so doing it coulde not otherwise be, but hee must needes prouoke much hatred against hym amongest the aduersaries of Christes gospell.
It so happened, that the said Hierome preaching at Pauls in the 4. Sunday of Lent last past, made there a sermon,1 wherein he recited and mentioned of Hagar, and Sarah, declaring what these ij. signified. In process, whereof he showed further, how that Sarah & her child Isaac, and all they that were Isaacs, and borne of the free woman. Sarah, were freely justified: Contrary they that were borne of Hagar the bondwoman, were bound and under the law, and cannot be freely justified. In these words, what was here spoken, but that S. Paul himself uttereth and expoundeth in his Epistle to the Galat. 4. Or what could here be gathered of any reasonable or indifferent hearer,2 but consonant to sound doctrine, and vein of the Gospel? Now see what rancour and malice armed with crafty and subtle sophistry can do. This sermon finished, it was not long but he was charged and convented before the king at Westminster, & there accused for erroneous doctrine.
It so happened, that the sayde Hierome preaching at Paules in the 4. Sonday of Lent last past, made there a sermon,1 wherin he recited and mētioned of Agar, and Sara, declaring what these ij. signified. In processe, wherof he shewed further, howe that Sara & her childe Isaac, and all they that were Isaacs, and borne of the free woman. Sara, were freely iustified: Contrary they that were borne of Agar the bondwoman, were boūd and vnder the law, and cannot be freely iustified. In these words, what was heere spoken, but that S. Paule himselfe vttereth and expoūdeth in his Epistle to the Galat. 4. Or what coulde heere be gathered of any reasonable or indifferēt hearer,2 but cōsonant to sound doctrine, and veine of the Gospel? Now see what rancor and malice armed with crafty and subtile sophistry can do. This sermon finished, it was not long but he was charged and conuented before the kinge at Westminster, & there accused for erroneous doctrine.
Percase thou wilt muse (gentle reader) what erroneous doctrine here could be picked out. Note therefore for thy learning, & he that listeth to study how to play the Sycophant, let him here take example.1 The knot found in this rush was this, for that he preached erroneously at Pauls cross, teaching the people, that all that were borne of Sarah, were freely justified, speaking there absolutely without any condition either of Baptism or of penance &c. Who doubteth here but if s. Paul himself had been at Pauls cross, and had preached the same words to the English men, which he wrote to the Gal. in this behalf, Ipso facto he had been apprehended for an heretic for preaching against the sacrament of Baptism and repentance?
Percase thou wilt muse (gentle reader) what erroneous doctrine here coulde be picked out. Note therefore for thy learning, & he that listeth to study how to play the Sicophant, let him here take exāple.1 The knot found in thys rush was this, for that he preached erroneously at Paules crosse, teaching the people, that all that were borne of Sara, were freely iustified, speaking there absolutely without any condition eyther of Baptisme or of penaunce &c. Who doubteth here but if s. Paule hymselfe had bene at Paules crosse, and had preached the same wordes to the Englishe men, which he wrote to the Gal. in this behalfe, Ipso facto he had bene apprehended for an hereticke for preachyng agaynst the sacrament of Baptisme and repentaunce?
Furthermore it was objected against him, touching matter against magistrates, and laws by them made. Whereunto he answered again and affirmed (as he had before preached) that no Magistrate of himself could make any law or laws, private or otherwise,1 to bind the inferior people, unless it were by the power, authority and commandment of his or their Princes to him or them given, but only the Prince. And moreover, to confirm the same he added, saying: that if the Prince make laws consenting to Gods laws, we are bound to obey them. And if he make laws repugnant to the laws of God, and be an evil and wicked prince: yet are we bound humbly to suffer him, and not violently to resist or grudge against him.
Furthermore it was obiected agaynst him, touchyng matter agaynst magistrates, and lawes by them made. Wherunto he answered agayn and affirmed (as he had before preached) that no Magistrate of himselfe coulde make any law or lawes, priuate or otherwise,1 to binde the inferior people, vnles it were by the power, authority and commandement of his or their Princes to him or them geuen, but onely the Prince. And moreouer, to confirme the same he added, saying: that if the Prince make lawes consenting to Gods lawes, we are boūd to obey them. And if he make lawes repugnant to the lawes of God, and be an euill and wicked prince: yet are we bound humbly to suffer him, and not violently to resist or grudge against him.
Also concerning his sermons, one Doct. Wilson entered into disputation with him,1 and defended that good works justified before God, and were necessary and available to salvation. To whom Hierome answered again, that all works whatsoever they were, were nothing worth, nor no part of salvation of themselves, but only referred to the mercy and love of God,2 which mercy and love of God directeth the workers thereof, & yet it is at his mercy & goodness to accept them. Which to be true doctor Wilson neither could, nor did deny.
Also concerning his sermons, one Doct. Wilson entred into disputation wyth him,1 and defended that good works iustified before God, and were necessary and auaileable to saluation. To whome Hierome answered agayne, that all workes whatsoeuer they were, were nothing worthe, nor no part of saluation of themselues, but only referred to the mercy and loue of God,2 which mercy and loue of God directeth the workers therof, & yet it is at his mercy & goodnes to accept them. Which to be true doctor Wilson neither could, nor did denie.
And thus much concerning the several stories of these iij. good men. Now let us see the order of their martyrdom, joining them all together: what was the cause of their condemnation, and what were their protestations and words at their suffering.
And thus muche concerning the seuerall storyes of these iij. good mē. Now let vs see the order of their martyrdome, ioyning them al together: what was the cause of their condemnation, and what were their protestations and words at theyr suffering.
Ye heard before how Barnes, Hierome, and Garret, were caused to preach at Easter at the Spital.1 The occasion whereof as I find it reported by Steven Gardiner writing against George Joy, I thought here to discourse more at large.
Ye heard before howe Barnes, Hierome, and Garret, were caused to preach at Easter at the spittie.1 The occasion whereof as I finde it reported by Steuen Gardiner wryting againste George Ioye, I thoughte heere to discourse more at large.
Steven Gardiner hearing that the said Barnes, Hierome & Garret should preach the Lent following, an. 1541. at Pauls cross, to stop the course of their doctrine, sent his chaplain to the B. of London, the Saturday before the first Sunday in Lent, to have a place for him to preach at Pauls. Which to him was granted, and time appointed that he should preach the sunday following, which should be on the morrow: which Sunday was appointed before for Barnes to occupy that room. Gardiner therefore determining to declare the gospel of that sunday, containing the devils 3. temptations, began amongst other things to note the abuse of scripture amongst some, as the devil abused it to Christ, and so alluding to the temptation of the devil, wherein he alleged the scripture against Christ, to cast himself downward, and that he should take no hurt, he inferred thereupon, saying:
Steuen Gardiner hearing that the sayd Barnes, Hierome & Garret should preach the Lent folowing, an. 1541. at Paules crosse, to stoppe the course of theyr doctrine, sent his chaplaine to the B. of London, the Saterday before the first Sonday in Lent, to haue a place for hym to preache at Paules. Which to him was graunted, and time appointed that he should preach the sonday following, whych should be on the morrowe: which Sonday was appoynted before for Barnes to occupie that roome. Gardiner therefore determining to declare the gospell of that sonday, containing the deuils 3. temptations, began amongst other things to note the abuse of scripture amongst some, as the deuil abused it to Christ, and so alluding to the temptation of the deuil, wherin he alledged the scripture against Christe, to cast himselfe downeward, and that he shoulde take no hurt, he inferred thereupon, saying:
Now a days (quoth he) the devil tempteth the world, and biddeth them to cast themselves backward.1 There is no forward in the new teaching, but all backward. Now the Devil teacheth, come back from fasting, come back from praying, come back from confession, come back from weeping for thy sins, and all is backward: In so much that men must now learn to saye their Pater noster backward. For where we said, forgive us our debts, as we forgive our debtors; now it is, as thou forgivest our debts, so I will forgive my debtors, and so God must forgive first, and all I say, is turned backward. &c.
Now a dayes (quoth he) the deuil tempteth the world, and biddeth them to cast themselues backwarde.1 There is no forward in the new teaching, but all backwarde. Now the Deuill teacheth, come backe from fastinge, come backe from praying, come backe from confession, come back from weeping for thy sinnes, and all is backewarde: In so much that men must now learne to saye their Pater noster backewarde. For where we sayde, forgeue vs our debtes, as we forgeue our debters; now it is, as thou forgeuest our debts, so I wil forgeue my debters, and so God must forgeue first, and all I say, is turned backward. &c.
And amongst other things, moreover he noted the devils craft and shift in deceiving man: who envying his felicity, and therefore coveting to have man idle, and void of good works, and to be led in that idleness, with a wan hope to live merely at his pleasure here, and yet to have heaven at the last,1 hath for that purpose procured out pardons from Rome, wherein heaven was sold for a little money, and for to retail that merchandise, the devil used Friars for his ministers. Now they be gone withal their trumpery, but the devil is not yet gone. &c. And now that ⟨p. 1198⟩the Devil perceiveth that it can no longer be borne, to buy and sell heaven by the Friars, he hath excogitate to offer heaven without works for it,2 so freely, that men shall not need for heaven to work at all, what so ever opportunity they have to work: marry if they will have any higher place in heaven, God will leave no work unrewarded, but as to be in heaven, needs no works at all, but only belief, only, only, and nothing else. &c.
And amongst other things, moreouer he noted the deuils crafte and shifte in deceiuing man: who enuying hys felicitie, and therfore coueting to haue man idle, and voide of good workes, and to be led in that idlenesse, wyth a wan hope to liue merely at hys pleasure heere, and yet to haue heauen at the last,1 hath for that purpose procured out pardons from Rome, wherin heauen was sold for a litle money, and for to retaile that marchaundise, the deuill vsed Friers for his ministers. Now they be gone withall theyr trumperie, but the deuill is not yet gone. &c. And now that ⟨p. 1198⟩the Deuill perceiueth that it can no longer be borne, to buy and sell heauen by the Friers, he hath excogitate to offerre heauen without workes for it,2 so freely, that men shall not neede for heauen to worke at all, what so euer oportunitie they haue to work: mary if they wil haue any higher place in heauen, God wil leaue no worke vnrewarded, but as to be in heauen, needes no works at all, but onely belief, onely, onely, and nothing els. &c.
This sermone of Steven Winchester finished, Doctor Barnes who was put of from that sunday,1 had his day appointed, which was the third Sunday next ensuing, to make his sermon: who taking the same text of the Gospel which Gardiner had done before, was on the contrary side no less vehement in setting forward the true doctrine of Christian religion, than Winchester had done before in plucking men backward from truth to lies, from sincerity to hypocrisy, from religion to superstition from Christ to antichrist. In the process of which sermon he proceeding, and calling out Steven Gardiner by name to answer him, alluded in a pleasant allegory, to a Cockfight, terming the said Gardiner to be a fighting Cock, and himself to an other, but the Garden Cock (he said) lacked good spurs, objecting moreover to the said Gardiner, & opposing him in his Grammar rules, thus saying: that if he had answered him in the Schools, so as he had there preached at the cross, he would have given him 6. stripes: declaring furthermore what evil herbs this Gardiner had set in the Garden of Gods scripture. &c.
This sermone of Steuen Winchester finished, Doctor Barnes who was put of from that sonday,1 had his day apoynted, which was the thirde Sonday next ensuinge, to make his sermon: who taking the same text of the Gospell which Gardiner had done before, was on the cōtrary side no lesse vehement in setting forwarde the true doctrine of Christian religion, thē Winchester had done before in plucking men backwarde from truth to lies, from sinceritie to hypocrisie, from religion to superstition from Christ to antichrist. In the processe of which sermon he proceeding, and calling out Steuen Gardiner by name to answer him, alluded in a pleasaunt allegorye, to a Cockfight, terming the sayd Gardiner to be a fighting Cocke, and hymselfe to an other, but the Garden Cock (he sayd) lacked good spurres, obiecting moreouer to the said Gardiner, & opposing hym in his Grammer rules, thus saying: that if he had answered hym in the Schooles, so as he had there preached at the crosse, he would haue geuen him 6. stripes: declaring furthermore what euill herbes this Gardiner had sette in the Garden of Gods scripture. &c.
Finally, with this sermon Gardiner was so tickled in the spleen,1 that he immediately went to the king to complain, showing how he being a bishop and a prelate of the realm, was handled and reviled at Pauls cross.
Finally, with this sermon Gardiner was so tickled in the splene,1 that he immediately went to ye king to cōplain, shewing how he being a bishop and a prelate of the realm, was handled and reuiled at Paules crosse.
Whereupon the king giving to much ear to Gardiner's grief, was earnestly incensed against Barnes, and with many high words rebuked his doings in his privy closet, having with him the Earl of Southampton which was the Lord Wrisley,1 and the master of the horse which was Anthony Browne, D. Cocks, and D. Robinson. Unto whom when Barnes had submitted himself: Nay said the king, yield thee not to me, I am a mortal man, and therewith rising up, and turning to the Sacrament, and putting of his bonnet, said: yonder is the master of us all, author of truth, yield in truth to him, and that truth will I defend, & otherwise yield thee not unto me. Much ado there was, & great matter laid against Barnes. In conclusion this order was taken,2 that Barnes should go apart with Winchester, to confer & common together of their doctrine, certain witnesses being thereunto appointed, to be as indifferent hearers, of whom the one was D. Cocks, the other was D. Robinson, with 2. other also to them assigned, which should be reporters to the king of the disputation. At the first entry of which talk, Gardiner forgiving him (as he saith) all that was past, offered him the choice, whether he would answer, or oppose, which was the Friday after that Barnes had preached.
Wherupon the king geuing to much eare to Gardiners griefe, was earnestly incensed against Barnes, and wt many high words rebuked his doings in his priuy closet, hauing with him the Erle of Southhampton which was the Lorde Wrisley,1 and the master of the horse which was Anthony Browne, D. Cockes, and D. Robinson. Unto whō when Barnes had submitted himselfe: Nay said the king, yeld thee not to me, I am a mortall man, and therewith rising vp, and turning to the Sacrament, and putting of his bonet, sayd: yonder is the maister of vs al, author of truth, yeld in truth to him, and that truth will I defend, & otherwise yelde thee not vnto me. Much ado there was, & great matter layd against Barnes. In cōclusion this order was taken,2 that Barnes should goe apart with Winchester, to conferre & common together of their doctrine, certain witnesses being therunto appoynted, to be as indifferent hearers, of whom the one was D. Cockes, the other was D. Robinson, with 2. other also to them assigned, which shuld be reporters to the king of the disputation. At the first entry of which talke, Gardiner forgeuing him (as he saith) al that was past, offred him the choice, whether he wold answer, or oppose, which was the Friday after that Barnes had preached.
1The question between them propounded, by Gardiner's narration was this: Whether a man could do any thing good or acceptable, before the grace of justification or not? Which question rose upon a certain contention which had been between them before. For Barnes had affirmed, that albeit God requireth of us to forgive our neighbour,2 to obtain forgiveness of him: yet he said that God must forgive us first, before we forgive our neighbour: For else to forgive our neighbour were sin by the text that sayeth: All that is not of faith, is sin, &c. Thus the matter being propounded, Gardiner to prove the contrary, came forth with his arguments two or three, to the which arguments (sayeth Gardiner) Barnes could not answer, but desired to be spared that night,3 and the next morning he would answer his arguments. In the morning Gardiner with the hearers being again assembled, D. Barnes, according to the appointment, was present, who then went about to assoil his arguments. To his solutions Gardiner again replied. And thus continued they in this altercation by the space of two hours.4 In the end of this Cockfight Winchester thus concludeth this glorious tale, and croweth up the triumph, declaring how Barnes besought him to have pity of him, to forgive him, and to take him to be his scholar, whom then the said Winchester (as he confesseth himself) receiving, not as his scholar, but as his companion, offered, to him a portion out of his living, to the sum of xl.li. a year.5 Which if it be true, as Steven Gardiner himself reporteth, why then doth this glorious Cockatrice crow so much against Barnes afterward, and cast him in the teeth bearing all the world in hand, that Barnes was his scholar, whereas he himself here refuseth Barnes to be his scholar, but receiveth him as his companion fellowlyke? But to the story.
1The question betwene them propoūded, by Gardiners narration was this: Whether a man coulde doe anye thynge good or acceptable, before the grace of iustificatiō or not? Which question rose vpon a certaine contētion which had beene betwene them before. For Barnes had affirmed, that albeit God requireth of vs to forgeue our neighbour,
