A67926:683
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.
Also in many places, the bishops & their Officials do not only suffer Priests to have concubines, 1so that they pay certain sums of money, but also compel continent and chaste Priests, which live without concubines, to pay tribute for concubines, affirming that the B. hath need of money, which being paid, it shall be lawful for them, either to live chaste or keep concubines. Howe wicked a thing this is, every man doeth well understand and know.
ALso in many places, the bishops & their Officials do not only suffer Priestes to haue concubines, 1so that they paye certayne summes of money, but also compell continent and chast Priestes, which liue without concubines, to paye tribute for concubines, affirming that the B. hath neede of money, which being payde, it shalbe lawfull for them, either to liue chast or keepe concubines. Howe wicked a thing this is, euery man doeth well vnderstande and knowe.
These with many other burdens and grievances moe to the number of an hundred, the secular states of Germany delivered to the Popes legate, having (as they said) many moe, and more grievous grievances besides these, which had likewise much need of redress: but because they would not exceed the limits of reasonable brevity, they would content themselves (said they) with these aforesaid hundred, reserving the rest to a more apt and more convenient opportunity, steadfastly trusting & hoping, that when those hundred grievances, already by them declared, should be abolished, the other would also decay, & fall with them. Of the which foresaid grievances and complaints here is moreover to be noted, that a great part was offered up before, to the Emperor, at the council of worms: but because no redress thereof did follow, therefore the secular states of Germany thought good to exhibit the same now again, with divers moe annexed thereunto, to Cheregatus the Popes Legate, in this present assemble of Norenberge,1 desiring him to present the same to Pope Adrian. This was about the year of our Lord 1523. Which being done, the assemble of Norenberge brake up for a time, and was prorogued to the next year following.
These with many other burthens and greuances mo to the number of an hundreth, the secular states of Germanie deliuered to the Popes legate, hauing (as they sayd) many mo, and more greuous greuances besides these, which had likewise much nede of redresse: but because they would not exceede the limites of reasonable breuity, they wold cōtent themselues (said they) with these aforesaid hundreth, reseruing the rest to a more apt and more conuenient oportunitye, stedfastly trusting & hoping, that when those hundreth greuances, already by them declared, should be abolished, the other would also decay, & fall with them. Of the which foresaid greuances and complaints here is moreouer to be noted, that a great part was offered vp before, to ye Emperor, at the coūcel of wormes: but because no redresse therof did folowe, therefore the seculare states of Germanie thought good to exhibiie the same now againe, with diuers moe annexed therunto, to Cheregatus the Popes Legate, in this present assēble of Norenberge,1 desiring him to present the same to Pope Adrian. This was about the yere of our Lord 1523. Which being done, the assemble of Norenberge brake vp for a time, and was proroged to the nexte yeare following.
In this mean time Pope Adrian died. After him succeeded pope Clement 7. Who the next year following, which was An. 1524. sent down his Legate Cardinal Campeius, unto the Council of the Germane Princes assembled again at Norenberge, about the month of March, with letters also to duke Frederick, full of many fair petitions, and sharp complaints. &c.1 But as touching the grievances above mentioned, no word nor message at all was sent, neither by Campeius, nor by any other. Thus, where any thing was to be complained of against Luther, either for suppression of the liberty of the Gospel, or for upholding of the Popes dignity, the Pope was ever ready with all diligence, to call upon the Princes: but where any redress was to be required, for the public wealth of Christen people, or touching the necessary reformation of the church, herein the Pope neither giveth ear, nor answer.
In this meane time Pope Adrian died. After him succeded pope Clemēt 7. Who the next yere folowing, whych was An. 1524. sent downe his Legate Cardinall Campeius, vnto the Councel of the Germane Princes assembled againe at Norenberge, about the moneth of March, with letters also to duke Friderick, full of many faire petitions, and sharp complaints. &c.1 But as touching the greuances aboue mentioned, no word nor message at al was sent, neither by Campeius, nor by any other. Thus, where anye thing was to be complained of againste Luther, eyther for suppression of the liberty of the Gospel, or for vpholding of the Popes dignity, the Pope was euer ready with al diligence, to cal vpō the Princes: but where any redresse was to be required, for the publicke wealth of Christen people, or touching the necessary reformation of the church, herein the Pope neither geueth eare, nor answere.
And thus having discoursed such matters occurrent between the Pope & Princes of Germany, at the Synod of Norenberge, let us now proceed, returning again to the story of Luther: of whom ye heard before, how he was kept secret & solitary for a time, by the advise and conveyance of certain nobles in Saxony, because of the Emperors Edict, above mentioned. In the mean time, while Luther had thus absented himself out of Wittenberg,1 Andraeas Carolostadius proceeding more roughly and eagerly in causes of Religion, had stirred up the people, to throw down Images in the temples, beside other things moe. For the which cause, Luther returning again into the city, greatly misliked the order of their doings, and reproved the rashness of Carolostadius, declaring,2 that their proceedings herein were not orderly: but that pictures & images ought first to be thrown out of the harts and consciences of men & that the people ought first to be taught: that we are saved before God, and please him only by faith, and that Images serve to no purpose: this done, and the people well instructed, there was no danger in Images, but they would fall of their own accord. Not that he repugned to the contrary (he said) as though he would maintain Images to stand or to be suffered: but that this ought to be done by the magistrate, and not by force, upon every private mans head, without order and authority. Ex Joan. Sled. lib. 3.
And thus hauing discoursed such matters occurrēt betwene the Pope & Princes of Germany, at the Synode of Norenberge, let vs now proceede, returning againe to the story of Luther: of whō ye heard before, howe he was kept secret & solitarie for a time, by the aduise and conueiance of certain nobles in Saxonie, because of the Emperours Edict, aboue mentioned. In the meane time, while Luther had thus absented hymselfe out of Wyttenberge,1 Andraeas Carolostadius proceding more roughly and egerly in causes of Religion, had stirred vp the people, to throw downe Images in the temples, beside other thinges moe. For the which cause, Luther returning again into the city, greatly misliked the order of their doings, and reprooued the rashnesse of Carolostadius, declaring,2 that theyr proceedynges herein were not orderly: but that pictures & images ought first to be throwen out of the harts and consciences of men & that the people ought first to be taught: that we are saued before God, and please him onely by faith, and that Images serue to no purpose: this done, and the people well instructed, there was no danger in Images, but they would fall of their owne accord. Not that he repugned to the contrary (he saide) as though he would mainteine Images to stand or to be suffered: but that this ought to be done by the magistrate, and not by force, vppon euery priuate mannes head, without order and authority. Ex Ioan. Sled. lib. 3.
Furthermore, Luther writing of Carolostadius,1 affirmeth that he also joined with the sentence of them, which began then to spread about certain parts of Saxony, saying that they were taught of God, that all wickedness being utterly suppressed, and all the wicked doers slain, a new full perfection of all things must be set up, and the innocent only to enjoy all things. &c.
Furthermore, Luther wryting of Carolostadius,1 affirmeth that he also ioyned with the sentēce of them, which began then to spread about certaine parts of Saxony, saying that they were taught of God, that al wickednes being vtterlye suppressed, and all the wicked doers slaine, a newe full perfection of all thyngs must be sette vp, and the innocent onely to enioy all things. &c.
The cause why Luther so stood against that violent throwing down of Images, and against Carolostadius, seemeth partly to rise of this, by reason that Pope Adrian in his letters sent to the Princes and states of Germany, doth grievously complain, and charge the sect of Luther, for sedition and tumults, and rebellion against Magistrates, as subverters and destroyers of all order and obedience, as appeareth by the words of the Popes letter before expressed, pag. 854. therefore M. Luther, to stop the mouth of such slanderers, and to prevent such sinister suspicions, was enforced to take this way, as he did: that is, to proceed, as much as he might, by order and authority.
The cause why Luther so stoode against that violente throwing downe of Images, and against Carolostadius, seemeth partly to rise of this, by reason that Pope Adrian in his letters sent to the Princes and states of Germany, doth greeuously complaine, and charge the sect of Luther, for sedition and tumultes, and rebellion against Magistrates, as subuerters and destroyers of all order and obedience, as appeareth by the words of the Popes letter before expressed, pag. 854. therefore M. Luther, to stoppe the mouth of such slanderers, and to preuent such sinister suspitions, was enforced to take this way, as he did: that is, to proceede, as much as he might, by order and authoritie.
¶Wherein are to be noted by the way two special points, touching the doctrine and doings of M. Luther especially for all such who in these our days, now abusing the name & authority of Luther, think themselves to be good Lutherians,1 if they suffer Images still to remain in temples, and admit such things in the Church▪ which themselves do wish to be away. The first is the manner how and after what sort Luther did suffer such Images to stand. For although he assented not that the vulgar and private multitude tumultuously by violence should rap them down: yet that is no argument now for the Magistrate, to let them stand. And though he allowed not the Ministers to stir up the people, by forcible means to promote Religion: yet that argueth not, those magistrates to be good Lutherians, which may and should remove them, and will not.
¶Wherein are to be noted by ye way two speciall points, touching the doctrine and doings of M. Luther especially for all such who in these our dayes, now abusing the name & authoritie of Luther, thinke themselues to be good Lutherians,1 if they suffer Images stil to remaine in temples, and admit such things in the Church▪ which themselues do wish to be away. The first is the maner how and after what sort Luther did suffer such Images to stand. For although he assented not that the vulgare and priuate multitude tumultuously by violēce should rap them downe: yet that is no argument now for the Magistrate, to let them stand. And though he allowed not the Ministers to stirre vp the people, by forceable meanes to promote Religion: yet that argueth not, those magistrates to be good Lutherians, which may and should remoue them, and will not.
The second point to be noted is, to consider the cause why that Luther did so stand with standing of Images, which cause was time, and not his own judgement. For albeit in judgement he wished them away, yet time so served not thereunto then, as it serveth now. For then the doctrine of Luther first beginning to spring, and being but in the blade, was not yet known whereto it tended, nor to what it would grow: but rather was suspected to tend to disobedience & sedition: and therefore the Pope hearing of the doings of Carolostadius in Wittenberg, and of other like, took his ground thereby to charge the sect of Luther with sedition, uproars, and dissolute liberty of life. And this was the cause, why Luther compelled then by necessity of time, to save his doctrine from slander of sedition and tumult, being laid to him by the Pope (as ye have heard) was so much offended with Carolostadius and other, for their violence used against Images. For otherwise, had it not been for the Popes accusations, there is no doubt, but Luther would have bin as well contented with abolishing of Images and other monuments of Popery, as he was at the same time,1 contented to write to the Friars Augustines for abrogating of private Masses. And therefore as Luther in this doing is to be excused,2 the circumstances considered: so the like excuse perhaps will not serve the overmuch curious imitation of certain Lutherians in this present age now: which considering only the fact of Luther, do not mark the purpose of Luther, neither do expend the circumstances and time of his doings: being not much unlike to the ridiculous imitators of King Alexander the great, which thought it not sufficient to follow him in his virtues, but they would also counterfeit him in his stooping and all other gestures besides:3 but to these living now in the Church, in another age then Luther did, it may seem (after my mind) sufficient to follow the same way after Luther, or to walk with Luther, to the kingdom of Christ, though they jump not also in every foot steppe of his, and keep even the same pace, and turnings in all points, as he did.
The second point to be noted is, to consider the cause why that Luther did so stand with standing of Images, which cause was time, and not his owne iudgement. For albeit in iudgement he wished them away, yet time so serued not therunto then, as it serueth now. For then the doctrine of Luther first beginning to spring, and being but in the blade, was not yet knowne whereto it tended, nor to what it would grow: but rather was suspected to tend to disobedience & sedition: and therefore the Pope hearing of the doings of Carolostadius in Wittenberge, and of other like, tooke his ground thereby to charge the sect of Luther with sedition, vprores, and dissolute libertie of life. And this was the cause, why Luther cōpelled then by necessitie of time, to saue hys doctrine from sclaunder of sedition and tumulte, beyng layd to hym by the Pope (as ye haue heard) was so much offended with Carolostadius and other, for their violence vsed against Images. For otherwise, had it not bene for the Popes accusations, there is no doubt, but Luther would haue bin as well cōtented with abolishing of Images and other monuments of Popery, as he was at the same time,
And contrariwise of the other sort, much less are they to be commended,1 which running as much on the contrary string, are so precise, that because of one small blemish, or for a little stooping of Luther in the Sacrament, therefore they give clean over the reading of Luther, and fall almost in utter contempt of his books. Whereby is declared not so much the niceness and curiousness of these our days,2 as the hinderance that cometh thereby to the Church, is greatly to be lamented. For albeit the Church of Christ (praised be the Lord) is not unprovided of sufficient plenty of worthy and learned writers, able to instruct in matters of doctrine: yet in the chief points of our consolation, where the glory of Christ, and the power of his passion & strength of faith is to be opened to our conscience, & where the soul wrestling for death and life, standeth in need of serious consolation, the same may be said of Martin Luther, amongst all this other variety of writers, that S. Cyprian was wont to say of Tertullian Da magistrum, give me my master. And albeit that Luther went a little awry, and dissented from Zuinglius in this one matter of the Sacrament: yet in all other states of doctrine they did accord, as appeared in the Synod holden at Marpurge, by prince Philip Landgrave of Hesse, which was in the year of our Lord. 1529. where both Luther, and Zuinglius were present, and conferring together, agreed in these Articles:
And contrarywise of the other sorte, much lesse are they to be commended,1 which running as much on the contrary string, are so precise, that because of one small blemish, or for a little stouping of Luther in the Sacrament, therefore they giue cleane ouer the reading of Luther, and fall almost in vtter contempt of his bookes. Whereby is declared not so much the nicenes and curiousnes of these our daies,2 as ye hinderance that cōmeth thereby to the Church, is greatly to be lamented. For albeit the Church of Christ (praised be the Lord) is not vnprouided of sufficient plenty of worthy and learned writers, able to instruct in matters of doctrine: yet in the chiefe points of our cōsolation, where the glory of Christ, and the power of his passion & strength of faith is to be opened to our conscience, & where the soule wrasteling for death and life, standeth in neede of serious consolation, the same may be sayd of Martin Luther, amongst all this other varietie of writers, that S. Cyprian was wont to say of Tertulian Da magistrum, geue me my maister. And albeit that Luther went a little awry, and dissented frō Zuinglius in this one matter of the Sacrament: yet in all other states of doctrine they did accord, as appeared in the Synode holdē at Marpurge, by prince Philip Lautgraue of Hesse, which was in the yeare of our Lord. 1529. where both Luther, and Zuinglius were present, and conferryng together, agreed in these Articles:
1. On the unity, and Trinity of God. 12. In the Incarnation of the word. 3. In the passion and resurrection of Christ. 4. In the Article of Original sin. 5. In the Article of Faith in Christ Jesus. 6 That this faith cometh not of merits, but by the gift of Cod 7. That this faith is our righteousness. 8. Touching the extreme word. 9. Likewise they agreed in the Articles of Baptism. 10. Of good works. 11. Of confession. 12 Of Magistrates. 13. Of mens traditions. 14. Of Baptism of infants▪ 15. Lastly concerning the doctrine of the Lords Supper, this they did believe and hold, first that both the kinds thereof are to be ministered to the people according to Christs institution and that the Mass is no such work for the which a man may obtain grace both for the quick, and the dead. Item, that the Sacrament (which they call of the altar) is a true Sacrament of the body and blood of the Lord. Item, that the spiritual manducation of his body and blood is necessary for every Christen man. And furthermore, that the use of the Sacrament tendeth to the same effect, as doth the word, given and ordained of the almighty God, that thereby infirm consciences may be stirred to belief, by the holy Ghost. &c. Ex Paral. Abbat. Ursp.
1. On the vnitie, and Trinitie of God. 12. In the Incarnation of the word. 3. In the passiō and resurrection of Christ. 4. In the Article of Originall sinne. 5. In the Article of Fayth in Christ Iesu. 6 That this fayth commeth not of merites, but by the gift of Cod 7. That this fayth is our righteousnesse. 8. Touchyng the extreme word. 9. Likewise they agreed in the Arricles of Baptisme. 10. Of good workes. 11. Of cōfession. 12 Of Magistrates. 13. Of mens traditiōs. 14. Of Baptisme of infantes▪ 15. Lastly concernyng the doctrine of the Lordes Supper, this they did beleue and hold, first that both the kyndes therof are to be ministred to the people accordyng to Christes institution and that the Masse is no such worke for the which a mā may obteine grace both for the quick, and the dead. Item, that the Sacrament (which they call of the altar) is a true Sacrament of the body and bloud of the Lord. Item, that the spirituall manducation of his body and bloud is necessary for euery Christen man. And furthermore, that the vse of the Sacrament tendeth to the same effect, as doth the word, geuē and ordeyned of the almightie God, that thereby infirme consciences may be stirred to belefe, by the holy Ghost. &c. Ex Paral. Abbat. Vrsp.
In all these sums of doctrine above recited. Luther and Zuinglius did consent and agree. Neither were their opinions so different in the matter of the Lords Supper, but that in the principal points they accorded. For if the question be asked of them both, what is the material substance of the Sacrament, which our outward senses do behold and feel: they will both confess bread, and not the accidents only of bread. Further if the question be asked whether Christ be there present:1 they will both confess his true presence to be there, only in the manner of presence they differ. Again, ask whether the material substance laid before our eyes in the Sacrament, is to be worshipped: they will both deny it, and judge it Idolatry. And likewise for transubstantiation, and for the sacrifice of the Mass, they both do abhor, and do deny the same: As also the Communion to be in both kinds administered, they do both assent and grant.
In all these summes of doctrine aboue recited. Luther and Zuinglius did consent and agree. Neither were their opinions so differēt in the matter of the Lordes Supper, but that in the principall pointes they accorded. For if the question be asked of them both, what is the materiall substaunce of the Sacrament, which our outward senses doe behold and feele: they will both confesse bread, and not the accidents onely of bread. Further if the question be asked whether Christ be there present:1 they will both confesse his true presence to be there, onely in the manner of presence they differre. Agayn, aske whether the materiall substaūce layd before our eyes in the Sacrament, is to be worshypped: they will both deny it, and iudge it Idolatry. And likewise for transubstantiation, and for the sacrifice of the Masse, they both do abhorre, and do deny the same: As also the Communiō to be in both kyndes administred, they do both assent and graunt.
Only their difference is in this, concerning the sense and meaning of the words of Christ:1 Hoc est corpus meum: This is my body: &c. Which words Luther expoundeth to be taken nakedly and simply, as the letter standeth, without trope or figure, and therefore holdeth the body and blood of Christ truly to be in the bread, and wine, and so also to be received with the mouth. Uldricus Zuinglius, with Joannes Oecolampadius and other moe, do interpret these words otherwise, as to be taken not literally, but to have a spiritual meaning, & to be expounded by a trope or figure, so that the sense of these words: This is my body, is thus to be expounded: this signifieth my body and bloud. Ex Joan. Sled. Lib. 5. With Luther consented the Saxons.2 With the other side of Zuinglius, went the Helvetians. And as time did grow, so the division of these opinions increased in sides, & spread in farther Realms and countries: the one part being called of Luther Lutherians:3 the other having the name of Sacramentaries. Notwithstanding in this one unity of opinion, both the Lutherians, & Sacramentaries do accord & agree,4 that the bread & wine there present is not transubstantiate into the body & blood of Christ (as is said) but is a true Sacrament of the body & blood.
Onely their difference is in this, concernyng the sense and meanyng of the wordes of Christ:1 Hoc est corpus meum: This is my body: &c. Which wordes Luther expoundeth to be taken nakedly and simply, as the letter stādeth, without trope or figure, and therfore holdeth the body and bloud of Christ truely to be in the bread, and wine, and so also to be receaued with the mouth. Uldricus Zuinglius, with Ioannes Oecolampadius and other moe, do interprete these wordes otherwise, as to be taken not litterally, but to haue a spirituall meanyng, & to be expounded by a trope or figure, so that the sense of these wordes: This is my body, is thus to be expoūded: this signifieth my body and bloud. Ex Ioan. Sled. Lib. 5. With Luther cōsented the Saxōs.2
But hereof sufficient, touching this division between the Lutherans and Zwinglians. In which division, if there have been any defect in Martin Luther: yet is that no cause why either the Papists may greatly triumph, or why the Protestants should despise Luther. For neither is the doctrine of Luther touching the Sacrament, so gross that it maketh much with the Papists: nor yet so discrepant from us, that therefore he ought to be exploded. And though a full reconciliation of this difference can not well be made (as some have gone about to do) yet let us give to Luther a moderate interpretation, & if we will not make things better, yet let us not make them worse than they be,1 & let us bear, if not with the manner, yet at least with the time of his teaching: and finally let it not be noted in us, that we should seem to differ in Charity more (as Bucer said) then we do in doctrine. But of this hereafter more (Christ willing) when we come to the history of John Frith.
But hereof sufficient, touchyng this diuision betwene the Lutherans and Zuinglians. In which diuisiō, if there haue bene any defect in Martin Luther: yet is that no cause why either the Papistes may greatly triūph, or why the Protestantes should despise Luther. For neither is the doctrine of Luther touchyng the Sacramēt, so grosse that it maketh much with the Papistes: nor yet so discrepaunt frō vs, that therfore he ought to be exploded. And though a full reconciliation of this difference cā not well be made (as some haue gone about to do) yet let vs geue to Luther a moderate interpretation, & if we will not make thinges better, yet let vs not make them worse thē they be,1 & let vs beare, if not with the maner, yet at least with the tyme of his teachyng: and finally let it not be noted in vs, that we should seeme to differre in Charitie more (as Bucer sayd) then we do in doctrine. But of this hereafter more (Christ willyng) when we come to the history of Iohn Frith.
They which write the life of Saints, use to describe and to extol their holy life & godly virtues, and also to set forth such miracles as be wrought in them by God: Whereof there lacketh no plenty in Martin Luther, but rather time lacketh to us and opportunity to tarry upon them, having such hast to other things. Otherwise what a miracle might this seem to be, for one man, & a poor Friar, creeping out of a blind cloister, to be set up against the Pope, ⟨p. 864⟩the universal Bishop and Gods mighty Vicar in earth: to withstand all his Cardinals: yea and to sustain the malice and hatred almost of the whole world, being set against him: and to work that against the said Pope, Cardinals and Church of Rome,1 which no King nor Emperor could ever do, yea durst never attempt, nor all the learned men before him, could ever compass. Which miraculous work of God, I recount nothing inferior to the miracle of David overthrowing great Goliath. Wherefore if miracles do make a Saint (after the Popes definition) what lacketh in Martin Luther but age and time only to make him a Saint? who standing openly against the Pope, Cardinals, and prelates of the Church, in number so many, in power so terrible, in practise so crafty, having Emperors, and all the Kings of the earth against him, who teaching and preaching Christ the space of nine and twenty years, could without touch of all his enemies so quietly in his own country, where he was borne, die and sleep in peace.2 In the which Martin Luther, first to stand against the Pope, was a great miracle: to prevail against the Pope, a greater: so to die untouched, may seem greatest of all, especially having so many enemies as he had. Again, neither is it any thing less miraculous, to consider what manifold dangers he escaped besides, as when a certain Jew was appointed to come to destroy him by poison, yet was it so the will of God, that Luther had warning thereof before, and the face of the Jew sent to him by picture, whereby he knew him, and avoided the peril.
They which write the lyfe of Saintes, vse to describe and to extoll their holy lyfe & godly vertues, and also to set forth such miracles as be wrought in them by God: Wherof there lacketh no plenty in Martin Luther, but rather time lacketh to vs and oportunitie to tary vpon them, hauyng such hast to other things. Otherwise what a miracle might this seeme to be, for one man, & a poore Frier, creepyng out of a blynd cloyster, to be set vp agaynst the Pope,
Another time as he was sitting in a certain place upon his stool,1 a great stone there was in the vault, over his head where he did sit, which being staid miraculously, so long as he was sitting, as soon as he was up, immediately fell upon the place where he sate, able to have crushed him all in pieces if it had light upon him.
Another time as he was sitting in a certaine place vpon his stoole,1 a great stone there was in the vault, ouer hys head where he did sit, which being stayd miraculously, so long as he was sitting, as soone as he was vp, immediatly fell vpon the place where he sate, able to haue crushed him all in peeces if it had light vpon him.
