A67927:6065
Acts and monuments of matters most special and memorable, happening in the Church. [vol. 2, part 2] 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 2] 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.
Lang. You are the most perverse man that ever I knew. You wot not what you say. The children are baptised in their *Godfathers and Godmothers faith, and that is the good conscience that S. Peter speaketh of: and the Christening is the keeping of the law, that S. Paul speaketh of, saying: neither is Circumcision any thing worth, nor uncircumcision any thing worth, but keeping of the law is altogether. Like as the Circumcision was the keeping of the old law, so is baptism the keeping of the new law.
Lang. You are the most peruerse man that euer I knewe. You wote not what you say. The children are baptised in theyr *Godfathers and Godmothers fayth, and that is the good conscience that S. Peter speaketh of: and the Christening is the keeping of the law, that S. Paule speaketh of, saying: neither is Circumcision any thing worth, nor vncircūcision any thing worth, but keping of the lawe is altogether. Like as the Circumcision was the keping of the old law, so is baptisme the keeping of the new law.
Wood. Ah, me thought if you would talk with me, you should be fain to bring in the old law, to maintain your sayings by (for all that you refused it) when I brought it in. But yet it serveth not for your purpose, so much as you think for. For here you have confessed that neither circumcision availeth, nor uncircumcision: the which you your self have coupled with Baptism, proving that none of them both prevaileth, but keeping of the law is altogether: the which law is kept (you say) by the outward signs: the which is nothing so, for Abraham believed God, & that was counted to him for righteousness: And this was before he was Circumcised.1 So the children believe before they be either Circumcised, or Baptised, according to my first saying of Jacob and Esau: Jacob I loved, but Esau I hated. These words declared that Jacob had faith in his mothers womb: also John Baptist was sanctified in his mothers womb, and therefore it was counted to them for righteousness: and I am sure, if they had dyed before, they had either received Circumcision or Baptism as concerning the outward deed, they should have been saved. For Gods gifts and callings are such, that he cannot repent him of them. But by your saying he doth both repent and change. For you say, keeping of the outward law is altogether. But a bad excuse is as good as none at all. And where you said, the children be Baptised in their Godfathers and Godmothers faith, they being all unbelievers, in what faith is that child baptised then? in none at all, by your own saying. Which words made him stamp and stare.
Wood. Ah, me thought if you would talke with me, you should be fayne to bring in the old law, to mainteine your sayinges by (for all that you refused it) when I brought it in. But yet it serueth not for your purpose, so muche as you think for. For here you haue confessed that neither circumcision auayleth, nor vncircūcision: the which you your selfe haue coupled with Baptisme, prouing that none of them both preuaileth, but keping of the law is altogether: the which law is kept (you say) by the outward signes: the which is nothing so, for Abrahā beleued God, & that was counted to him for righteousnes: And this was before he was Circumcised.1 So the children beleue before they be either Circumcised, or Baptised, according to my first saying of Iacob and Esau: Iacob I loued, but Esau I hated. These wordes declared that Iacob hadde fayth in hys mothers wombe: also Iohn Baptist was sanctified in his mothers wombe, and therfore it was counted to them for righteousnesse: and I am sure, if they had dyed before, they had eyther receiued Circumcision or Baptisme as concerning the outward deed, they should haue bene saued. For Gods giftes and callinges are such, that he cannot repent him of them. But by your saying he doth both repent and chaūge. For you say, keeping of the outwarde law is altogether. But a bad excuse is as good as none at all. And where you sayd, the children be Baptised in their Godfathers and Godmothers fayth, they being all vnbeleuers, in what fayth is that childe baptised then? in none at all, by your owne saying. Whiche woordes made him stampe and stare.
Lang. What? then you would count that there were very few believers, if there be not one of three that believeth. You enter into Judgement against the people. Belike you think there be none that believe well unless they be of your mind. In deed then Christs flock were a very little flock.
Lang. What? then you woulde count that there were very few beleeuers, if there be not one of three that beleeueth. You enter into Iudgement agaynst the people. Belike you thinke there be none that beleue well vnlesse they be of your minde. In deed then Christes flocke were a very litle flocke.
Wood. In deed these be Christs words, in the 12. of Luke, the which we may see to be very true. Yea you said, if there were not one amongest three, that were very few. But there is not one amongest three hundred, for any thing that I can see. For if there were, there would not be so many that would seek their neighbours goods & lives as there be.
Wood. In deede these bee Christes woordes, in the 12. of Luke, the which we may see to be very true. Yea you sayd, if there were not one amongest three, that were very few. But there is not one amongest three hundred, for any thing that I can see. For if there were, there would not be so many that would seeke their neighbors goodes & lyues as there be.
Lang. Is the flock of Christ such a little flock as you speak of? you may call it a great flock. How many be there of them: Can you tell me?
Lang. Is the flocke of Christ such a litle flock as you speak of? you may call it a great flock. How many be there of thē: Can you tell me?
Wood. A pretty question, I promise you, it is that you ask me: as though I did make my self equal with God. ⟨p. 1996⟩No, no, you shall catch no such vantage of my words nor I know not how many there be. But I will tell you as nigh as I can. For therefore you look, I am sure, that I should enter into Judgement.
Wood. A prety question, I promise you, it is that you aske me: as though I did make my selfe equall with God. ⟨p. 1996⟩No, no, you shal catch no such vauntage of my words nor I know not how many there be. But I will tell you as nigh as I can. For therefore you looke, I am sure, that I should enter into Iudgement.
Wood. You shall see my judgement in it by and by. First the Prophet: Follow not a multitude to do evil, for they must go the wrong way. For the most go the wrong way. There is one point to know them. Then christ saith in the 7. of Mat. Broad is the way & wide is the gate that leadeth into destruction, and many there be that go in thereat: and strait is the gate, and narrow is the way that leadeth unto life, and few there be that find it. And in the xii. of Luke, it is written (which words were spoken of Christ) Come you little flock, it is my fathers will to give you a kingdom. The third point is this. In the third of Mark and second of Matthew: You (saith Christ) shall know the tree by the fruits. 1A good tree bringeth forth good fruits, and a bad tree tree bringeth forth bad fruits: So by fruits I know them. For every tree that bringeth not forth good fruits, must be hewn down and cast into the fire (into hell I think Christ meant) and your fruits declare that you be one of them.2 Thus have I proved four ways that the people that shall be saved, is but a small company in comparison of the rest. But if that be not enough, for the proof thereof, I have twenty ways more to prove it by, and you were never the near of your purpose.
Wood. You shall see my iudgement in it by and by. First the Prophet: Follow not a multitude to do euill, for they must go the wrong way. For the most go the wrong way. There is one poynt to know them. Thē christ sayth in the 7. of Mat. Broad is the way & wide is the gate that leadeth into destruction, and many there be that go in thereat: and strayte is the gate, and narrow is the waye that leadeth vnto life, and few there be that finde it. And in the xii. of Luke, it is written (which words were spoken of Christ) Come you little flocke, it is my fathers will to geue you a kyngdome. The third poynt is this. In the thyrd of Mark and second of Mathewe: You (saythe Christe) shall knowe the tree by the frutes. 1A good tree bringeth foorth good fruites, and a badde tree tree bringeth forth bad fruites: So by fruites I know them. For euery tree that bringeth not foorth good fruites, must be hewn downe and cast into ye fire (into hell I thinke Christ meant) and your fruites declare that you be one of them.2
Lang. What a naughty man are you? you would make the patientest man in the world angry with you. I think your talk is nothing but pride and vainglory, with frumps, and mocks, and despising & judging of men. It was time such a fellow were taken in deed. Such a one is enough to trouble a whole country. I think he is blest of GOD that took you: for you are not meet to be in a common wealth.
Lang. What a naughty man are you? you would make the patientest mā in the world angry with you. I thinke your talke is nothing but pryde and vayneglorye, wt frumpes, and mockes, and dispising & iudging of men. It was time such a fellow were taken in deede. Suche a one is enough to trouble a whole country. I thinke he is blest of GOD that tooke you: for you are not meete to be in a common wealth.
Wood. With divers other such like words that I cannot recite, they came out so thick, with stamping and staring and chasing as though he had been out of his wit. I held my peace, until he had made an end of his tormentors talk and then I spake. Wherein have I said amiss? or have I not answered you unto every question that you have demanded of me? What fault can you find in one word that I have said? I dare say you can find none. I marvel why you take on thus against me, having no cause so to do.
Wood. With diuers other such like wordes that I cannot recite, they came out so thicke, with stamping and staryng and chasing as though he had bene out of his witt. I held my peace, vntil he had made an end of his tormētors talk and then I spake. Wherein haue I sayd amisse? or haue I not answered you vnto euery question that you haue demaunded of me? What fault can you finde in one word that I haue sayd? I dare say you can finde none. I maruayle why you take on thus agaynst me, hauing no cause so to doe.
Lang. No, no, you have not answered me to original sin, you deny original sin.
Lang. No, no, you haue not aunswered me to original sin, you deny originall sinne.
Wood. With these words came in at the door M. James Gage: And I think he stood at the door a good while before he came in, and that Doctor Langdall saw him: For his face was to the door ward,1 and my face was from it.
Wood. With these wordes came in at the dore M. Iames Gage: And I thinke hee stoode at the dore a good whyle before he came in, and that Doctour Langdall sawe hym: For his face was to the dore ward,1 and my face was from it.
Gage. Ah Woodman, me think master Doctor and you cannot agree.
Gage. Ah Woodman, me thinke mayster Doctor and you cannot agree.
Wood. Yes sir me think we agree very well.
Wood. Yes sir me thinke we agree very well.
Lang. Without doubt sir he is the naughtiest man that ever I talked with in all my life: for he will have his own way in all things.
Lang. Without doubte sir he is the naughtiest man that euer I talked with in all my life: for he will haue his owne way in all thinges.
Gage. Woodman, leave that pride. Do not trust so much to your own wit. Hearken to this man. This is a learned man, I tell you. He is known to be learned. For else he should not be allowed to preach before the Queens majesty: and I dare say he will tell thee nothing, nor will thee to do nothing, but that he will do himself: and I dare say he will not go to the Devil to bring the thither: How say you M. Doc.? Thou mightest think us mad, if we would hurt our selves to hurt thee. No I promise thee, my brother, neither I, nor no gentleman in the Country, I think of my conscience, but would thou shouldst do as well as their own bodies and souls, as a great many of them have said to thy face whilst thou wast at my brothers, the which thou canst not deny.
Gage. Woodman, leaue that pride. Do not trust so muche to your own wit. Harken to this man. This is a learned man, I tell you. He is knowne to be learned. For els hee shuld not be allowed to preach before the Queenes maiesty: and I dare say he will tell thee nothing, nor will thee to doe nothing, but that he will do himselfe: and I dare say he will not go to the Deuill to bring the thether: How say you M. Doc.? Thou mightest think vs mad, if we would hurt our selues to hurte thee. No I promise thee, my brother, neither I, nor no gentleman in the Country, I think of my conscience, but would thou shouldst doe as well as their owne bodyes and soules, as a great many of them haue sayd to thy face whilest thou wast at my brothers, the which thou canst not deny.
