A67927:748
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.
IN writing again ye have done me an unspeakable pleasure,1 and I pray that the Lord may requite it you in that day. For I have received great comfort at your words: but yet I am not so filled withal, but that I thirst much more now then before to drink more of that cup of yours, wherein ye mingle unto me profitable with pleasant. I pray you good father let me have one draught more to comfort my stomach. For surely except the Lord assist me with his gracious aid, in the time of his service, I know I shall play but the part of a white livered knight. But truly my trust is in him, that in mine infirmity he should try himself strong, and that he can make the Coward in his cause to fight like a man.
IN writing agayne yee haue done me an vnspeakeable pleasure,1 and I pray that the Lord may requite it you in that day. For I haue receiued great comfort at your wordes: but yet I am not so filled withall, but that I thyrste much more nowe then before to drinke more of that cuppe of yours, wherein ye mingle vnto me profitable wyth pleasaunt. I pray you good father let me haue one draught more to comfort my stomacke. For surely except the Lord assist me with his gracious ayde, in the time of his seruice, I know I shall play but ye part of a white liuered knight. But truely my trust is in him, that in mine infirmitye hee should try himselfe strong, and that he can make the Coward in his cause to fight like a man.
Sir, now I look daily when Diotrephes with his warriors shall assault me: wherefore I pray you good father, for that you are an old Soldier, and an expert warrior, and God knoweth I am but a young Soldier, and as yet of small experience in these fits, help me I pray you to buckle my harness. And now I would have you to think, that these darts are cast at my head of some one of Diotrephes or Antonius soldiers.
Syr, now I looke dayly when Diotrephes wyth hys warriours shall assault me: wherefore I pray you good father, for that you are an olde Souldiour, and an experte warriour, and God knoweth I am but a young Souldiour, and as yet of small experience in these fittes, helpe me I pray you to buckle my harnesse. And now I would haue you to thinke, that these dartes are cast at my head of some one of Diotrephes or Antonius souldiers.
The objection of the Antonian.
The obiection of the Antonian.
All men marvel greatly, why you,1 after the liberty which you have granted unto you, more then the rest, do not go to mass, which is a thing (as you know) now much esteemed of all men, yea of the Queen herself.
All men maruell greatlye, why you,1 after the libertye which you haue graunted vnto you, more then the rest, do not go to masse, which is a thing (as you know) now much estemed of all men, yea of the Queene herselfe.
The answer.
The aunswere.
Because no man that layeth hand on the plough and looketh back is fit for the kingdom of God,1 and also for the self same cause why Saint Paul would not suffer Titus to be circumcised, which is that the truth of the gospel might remain with us uncorrupt. Gala. the second: and again. If I build again the things which I destroyed, I make my self a trespasser. This is also another cause, least I should seem by outward fact to allow the thing, which I am persuaded is contrary to sound doctrine, and so should be a stumbling stock unto the weak. But woe be unto him by whom offence cometh: it were better for him that a millstone were hanged about his neck and he cast into the middest of the sea.2
Because no man that layeth hande on the plough and looketh backe is fitte for the kingdome of God,1 and also for the selfe same cause why Saynt Paule woulde not suffer Titus to be circumcised, which is that the truth of the gospell might remayne with vs vncorrupt. Gala. the second: and agayne. If I builde agayne the thinges which I destroyed, I make my selfe a trespasser. This is also another cause, least I should seeme by outwarde facte to allowe the thing, which I am perswaded is contrary to sounde doctrine, and so should be a stumbling stocke vnto the weake. But woe be vnto him by whom offence commeth: it were better for him that a milstone were hanged about his neck and he cast into the middest of the sea.2
Except the Lord help me ye say. Truth it is. For with out me (saith he) ye can do nothing much less suffer death of our adversaries,1 through the bloody law now prepared against us. But it followeth, if ye abide in me, and my word abide in you, ask what ye will, and it shall be done for you. What can be more comfortable? Sir, you make answer your self so well that I cannot better it. Sir, I begin now to smell what you mean by travelling thus with me, you use me as Bilney did once when he converted me? pretending as though he would be taught of me, he sought ways and means to teach me, and so do you. I thank you therefore most heartily. For in deed you minister armour unto me, whereas I was unarmed before and unprovided, saving that I give my self to prayer for my refuge.
Except the Lord helpe me ye say. Truth it is. For with out me (sayth he) ye can do nothing much lesse suffer death of our aduersaryes,1 through the bloudy lawe now prepared agaynst vs. But it foloweth, if ye abide in me, and my woorde abide in you, aske what yee will, and it shall bee done for you. What canne be more comfortable? Syr, you make aunswere your selfe so well that I cannot beter it. Syr, I beginne now to smell what you meane by trauelling thus with me, you vse me as Bilney dyd once when he conuerted me? pretēding as though he would be taught of me, he sought wayes and meanes to teach me, and so do you. I thanke you therefore most hartely. For in deed you minister armour vnto me, whereas I was vnarmed before and vnprouided, sauing that I geue my selfe to prayer for my refuge.
What is it then that offendeth you so greatly in the Mass, that ye will not vouchsafe once either to hear it,1 or see it? And from whence cometh this new religion up on you? have not you used in times past to say mass your self?
What is it then that offendeth you so greatlye in the Masse, that ye will not vouchsafe once eyther to heare it,1 or see it? And from whence commeth this new religion vp on you? haue not you vsed in times past to say masse your selfe?
I confess unto you my fault and ignorance: but know you that for these matters I have done penance long ago, both at Pauls cross,1 and also openly in the Pulpit at Cambridge, and I trust God hath forgiven me this mine offence: for I did it upon ignorance. But if ye be desirous to know, and will vouchsafe to hear, what things do offend me in the Mass, I will rehearse unto you those things which be most clear, and seem to repugn most manifestly against Gods word. And they be these. The strange tongue: the want of the showing of the Lords death:2 The breaking of the Lords commandment of having a communion: the sacrament is not communicated to all, under both kinds, according to the word of the Lord. The sign is servilely worshipped, for the thing signified. Christs Passion is injured, forasmuch as this Mass sacrifice is affirmed to remain for the purging of sins: to be short, the manifold superstitions, and trifling fondness which are in the Mass, and about the same.
I confesse vnto you my fault and ignorance: but know you that for these matters I haue done penaunce long agoe, both at Paules crosse,1 and also openly in the Pulpit at Cambridge, and I truste God hath forgeuen mee thys mine offence: for I didde it vpon ignoraunce. But if ye be desirous to knowe, and will vouchsafe to heare, what thinges doe offende me in the Masse, I will rehearse vnto you those thinges whiche be moste cleare, and seeme to repugne most manifestly agaynst Gods worde. And they be these. The straunge tongue: the want of the shewynge of the Lordes death:2 The breaking of the Lordes commaundement of hauing a communion: the sacrament is not cō municated to all, vnder both kindes, according to the word of the Lord. The signe is seruilely worshipped, for ye thing signified. Christes Passion is iniuried, for asmuch as this Masse sacrifice is affirmed to remayne for the purging of sinnes: to be shorte, the manifolde superstitions, and triflyng fondnesse whiche are in the Masse, and aboute the same.
Better a few things well pondered, then to trouble the memory with to much,1 you shall prevail more with praying, than with studying, though mixture be best. For so one shall alleviate the tediousness of the other. I intend not to contend much with them in words, after a reasonable account of my faith given: for it shall be but in vain. They will say, as their fathers said,2 when they have no more to say. We have a law, and by our law he ought to dye. Be ye steadfast and unmoveable sayeth Saint Paul,3 and again, persistito, stand fast. And how oft is this repeated, if ye abide, if ye abide. &c. But we shall be called obstinate, sturdy, ignorant, heady, and what not? So that a man hath need of much patience, having to do with such men.
Better a few thinges well pondered, then to trouble ye memory with to much,1 you shall preuayle more with praying, thē with studying, though mixture be best. For so one shall alleuiate the tediousnes of the other. I entend not to contend much with them in wordes, after a reasonable account of my fayth geuen: for it shall be but in vayne. They will say, as theyr fathers sayd,2 when they haue no more to say. We haue a law, and by our law he ought to dye. Be ye steadfast and vnmoueable sayeth Saynt Paule,3 and agayne, persistito, stand fast. And how oft is this repeated, if ye abide, if ye abide. &c. But we shall be called obstinate, sturdy, ignorant, heady, and what not? So that a man hath need of much pacience, hauing to do with such men.
But you know how great a crime it is to separate your self from the communion or fellowship of the Church, and to make a schism, or division,1 you have been reported to have hated the sect of the Anabaptists, and always to have impugned the same. Moreover this was the pernicious error of Novatus, and of the Heretics called (Cathari) that they would not communicate with the Church.
But you knowe howe greate a crime it is to separate your selfe from the communion or felowship of the Churche, and to make a schisme, or diuision,1 you haue bene reported to haue hated the secte of the Anabaptistes, and alwayes to haue impugned the same. Moreouer this was the pernitious errour of Nouatus, and of the Heretickes called (Cathari) that they woulde not communicate wyth the Church.
I know that the unity of the Church is to be retained by all means, & the same to be necessary to salvation.1 But I do not take the Mass as it is at this day, for the communion of the Church, but a Popish devise, whereby both the commandment and institution of our Saviour Christ, for the oft frequenting of the remembrance ⟨p. 1719⟩of his death, is eluded, & the people of God are miserably deluded. The sect of the Anabaptists, and the heresy of the Novatians, ought of right to be condemned, for as much as without any just or necessary cause they wickedly separated themselves from the communion of the congregation: for they did not allege that the Sacraments were unduly ministered, but •urning away their eyes from them selves, wherewith according to Saint Pauls rule they ought to examine themselves and ca•ing their eyes ever upon others,2 either Ministers, or Communicants with them, they always reproved something for the which they abstained from the Communion, as from an unholy thing.
I know that the vnity of the Church is to be reteyned by all meanes, & the same to be necessary to saluation.1 But I doe not take the Masse as it is at this day, for the communion of the Churche, but a Popishe deuise, whereby both the commaundement and institution of our Sauiour Christ, for the ofte frequenting of the remembraunce ⟨p. 1719⟩of his death, is eluded, & the people of God are miserablye deluded. The sect of the Anabaptistes, and the heresy of the Nouatians, ought of right to be condemned, for as muche as without any iust or necessary cause they wickedly separated themselues from the communion of the congregation: for they did not alleadge that the Sacramentes were vnduely ministred, but •urning away theyr eyes from thē selues, wherewith according to Saynt Paules rule they ought to examine themselues and ca•ing theyr eyes euer vpon others,
I remember that Calvin beginneth to confute the Interim after this sort with this saying of Hilary.1 The name of peace is beautiful and the opinion of unity is fair: but who doubteth that to be the true and only peace of the Church, which is Christs? I would you had that little book: there should you see how much is to be given to unity. Saint Paul when he requireth unity, he joineth straight with al,2 secundum Jesum Christum, according to Jesus Christ, no further. Diotrephes now of late did ever harp upon unity, unity. Yea Sir (quoth I) but in verity, not in popery. Better is a diversity, then an unity in Popery. I had nothing again but scornful giers, with commandment to the Tower.
I remember that Caluin beginneth to confute the Interim after this sort with this saying of Hilary.1 The name of peace is beautifull and the opinion of vnitye is fayre: but who doubteth that to be the true and onely peace of the Church, which is Christes? I would you had that litle booke: there should you see how much is to be geuen to vnity. Saynt Paule when he requireth vnitye, he ioyneth straight with al,2 secundum Iesum Christum, according to Iesus Christ, no further. Diotrephes nowe of late did euer harpe vpon vnity, vnity. Yea Syr (quoth I) but in verity, not in popery. Better is a diuersity, then an vnitye in Popery. I had nothing agayne but scornefull giers, with commaundement to the Tower.
