A67926:4273
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.
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,
This done, the king being advertised of the conclusion of this matter between Barnes and Winchester, was con tent that Barnes should repair to the Bishops house at London, the monday following. Which he did, with a certain other companion joined unto him. Who he was, Winchester there doth not express, only he saith, that it was neither Hierome nor Garret. In this next meeting between Barnes and the bishop upon the foresaid monday the said bishop studying to instruct Barnes, uttered to him certain articles or conclusions, to the number of x. the effect whereof here followeth.
This done, the king being aduertised of the conclusion of this matter betweene Barnes and Winchester, was cō tent that Barnes shoulde repaire to the Bishoppes house at London, the mōday folowing. Which he did, with a certaine other cōpanion ioyned vnto him. Who he was, Winchester there doth not expresse, only he saith, yt it was neyther Hierome nor Garret. In this next meeting betweene Barnes and the bishop vpon the foresaid monday the said bishop studying to instruct Barnes, vttered to him certain articles or conclusions, to the number of x. the effect wherof here followeth.
They that will enjoy the effect of Christs passion, must §1fulfil the condition.
They that wil enioy the effect of Christes passion, must §1fulfill the condition.
The fulfilling of the condition requireth first knowledge of the condition, which knowledge we have by faith.
The fulfilling of the condition requireth firste knowledge of the cōdition, which knowledge we haue by faith.
Faith cometh of God, and this faith is a good gift. It is good and profitable to me: it is profitable to me to do §3well, and to exercise this faith: Ergo, by the gift of God I may do well before I am justified.
Faith commeth of God, and thys faith is a good gifte. It is good and profitable to me: it is profitable to me to do §3well, and to exercise thys faith: Ergo, by the gifte of God I may do well before I am iustified.
Therefore I may do well by the gift of God before I am §4justified, towards the attainment of justification.
Therfore I may do wel by the gift of God before I am §4iustified, towardes the attainment of iustification.
There is ever as much Charity towards God, as §5faith, And as faith increaseth, so doth charity increase.
There is euer as muche Charitie towardes God, as §5faith, And as faith encreaseth, so doth charitie encrease.
To the attainment of justification is required faith and §6charity.
To the attainment of iustification is required faith and §6charitie.
Every thing is to be called freely done, whereof the beginning §7is free and at liberty without any cause of provocation.
Euery thing is to be called freely done, wherof the beginning §7is free and at liberty wythout any cause of prouocation.
