A67927:761
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.
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,2 either Ministers, or Communicantes with them, they alwayes reprooued something for the whiche they absteined from the Communion, as from an vnholy thing.
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.
But admit there be in the Mass that peradventure might be amended,1 or at least made better: yea, seeing you will have it so, admit there be a fault: if you do not consent thereto. Why do you trouble your self in vain: do not you know both by Cyprian and Augustine that communion of sacraments doth not defile a man,2 but consent of deeds.
But admitte there be in the Masse that peraduenture might be amended,1 or at least made better: yea, seing you will haue it so, admit there be a fault: if you do not consent therto. Why do you trouble your selfe in vayne: do not you know both by Cyprian and Augustine that communiō of sacramentes doth not defile a man,2 but consent of deedes.
If it were any one trifling ceremony, or if it were some one thing of it self indifferent (although I would wish nothing should be done in the Church,1 which doth not edify the same) yet for the continuance of the common quietness I could be content to bear it. But forasmuch as things done in the mass tend openly to the overthrow of Christs institution, I judge that by no means either in word, or deed I ought to consent unto it. As for that which is objected out of the Fathers, I acknowledge it to be well spoken, if it be well understanded. But it is meant of them which suppose they are defiled, if any secret vice be either in the ministers, or in them that communicate with them, & is not meant of them which do abhor superstition, and wicked traditions of men, and will not suffer the same to be thrust upon themselves, or upon the Church in stead of Gods word, and the truth of the Gospel.
If it were any one trifling ceremony, or if it were some one thing of it selfe indifferent (although I woulde wishe nothing should be done in the Churche,1 which doth not edify the same) yet for the continuance of the common quietnesse I coulde be content to beare it. But forasmuche as thinges done in the masse tend openly to the ouerthrow of Christes institution, I iudge that by no meanes either in word, or deed I ought to consent vnto it. As for that which is obiected out of the Fathers, I acknowledge it to be wel spoken, if it be well vnderstanded. But it is meant of them which suppose they are defiled, if any secret vice be either in the ministers, or in them that communicate with them, & is not ment of them which doe abhorre superstition, and wicked traditions of men, and will not suffer the same to be thrust vpon themselues, or vpon the Church in stead of Gods word, and the truth of the Gospell.
1The very marrow bones of the mass are all together detestable, and therefore by no means to be borne withal, so that of necessity the mending of it, is to abolish it for ever. For if you take away oblation, and oration, which do hang upon consecration and transubstantiation, the most papists of them all will not set a button by the mass, as a thing which they esteem not, but for the gain that followeth thereon. For if the English communion, which o• late was used, were as gainful to them, as the Mass hath been heretofore, they would strive no more for their mass: from thence groweth the grief.
1The very marowe bones of the masse are all together detestable, and therefore by no meanes to be borne withal, so that of necessity the mending of it, is to abolish it for euer. For if you take away oblation, and oration, which doe hang vpon consecration and transubstantiation, the moste papistes of them all will not set a button by the masse, as a thing which they esteme not, but for the gayne that foloweth thereon. For if the English communion, whiche o• late was vsed, were as gaynefull to them, as the Masse hath bene heretofore, they would striue no more for theyr masse: from thence groweth the griefe.
Consider into what dangers you cast your self, if you forsake the chuch:1 & you cannot but forsake it, if you refuse to go to mass. For the Mass is the Sacrament of unity: without the Ark there is no salvation. The church is the Ark and Peters ship.2 Ye know this saying well enough. He shall not have God to be his Father, which acknowledgeth not the church to be his mother. Moreover without the church (saith S. Augustine) be the life never so well spent, it shall not inherit the kingdom of heaven.
Consider into what daūgers you cast your selfe, if you forsake the chuch:1 & you cannot but forsake it, if you refuse to go to masse. For the Masse is the Sacrament of vnity: without the Arke there is no saluation. The church is the Arke and Peters ship.2 Ye know this saying wel enough. He shall not haue God to be his Father, which acknowledgeth not the church to be his mother. Moreouer without the church (sayth S. Augustine) be the life neuer so wel spent, it shall not inherit the kingdome of heauen.
1The holy Catholic or universal church, which is the communion of saints, the house of God, the City of God the spouse of Christ, the body of Christ, the pillar, and stay of the trueth, this Church I believe according to the Creed. This Church I do reverence, and honour in the Lord. But the rule of this Church is the word of God, according to which rule, we go forward unto life. And as many as walk according to this rule, I say with S. Paul peace be upon them,2 and upon Israel which pertaineth unto God. The guide of this church is the holy ghost. The marks, whereby this church is known unto me in this dark world, and in the middest of this crooked and froward generation, are these. The sincere preaching of Gods holy word, the due administration of the Sacraments, charity, and faithful observing of Ecclesiastical discipline, according to the word of God. And that the Church or congregation which is garnished with these marks,3 is in very deed that heavenly Jerusalem, which consisteth of those that be borne from above. This is the Mother of us all. And by Gods grace, I will live, and dye the child of this Church. Forth of this (I grant) there is no salvation: and I suppose the residue of the places objected are rightly to be understanded of this Church only.4 In times past (saith Chrysostom) there were many ways to know the Church of Christ, that is to say, by good life, by miracles, by chastity, by doctrine, by ministering the sacraments. But from that time that heresies did take hold of the Church, it is only known by the Scriptures which is the true church. They have all things in outward show, which the true Church hath in truth. They have ten ples like unto ours.
1The holy Catholicke or vniuersall church, which is ye communion of saintes, the house of God, the City of God the spouse of Christ, the body of Christ, the piller, and stay of the trueth, this Churche I beleeue accordinge to the Creede. This Church I doe reuerence, and honour in the Lord. But the rule of this Church is the word of God, according to which rule, we goe forwarde vnto life. And as many as walk according to this rule, I say with S. Paul peace be vpon them,
And in the end concluded. Wherefore only by the scriptures do we know which is the true church. To that which they say, the Mass is the Sacrament of unity. I answer. The bread which we break,1 according to the institution of the Lord, is the Sacrament of the unity of Christs mystical body. For we being many, are one bread, and one body, forasmuch as we all are partakers of one bread. But in the Mass, the Lords institution is not observed: for we be not all partakers of one bread, but one devoureth all. &c. So that (as it is used) it may seem a Sacrament of singularity, and of a certain special privilege for one sect of people, whereby they may be discerned from the rest rather then a sacrament of unity, wherein our knitting together in one is represented.
And in the end concluded. Wherefore onely by ye scriptures do we know which is the true church. To that whiche they say, the Masse is the Sacrament of vnity. I aunswere. The bread which we breake,1 according to the institution of the Lord, is the Sacrament of the vnity of Christes mistical body. For we being many, are one bread, and one body, forasmuch as we al are partakers of one bread. But in the Masse, the Lordes institution is not obserued: for we be not all partakers of one breade, but one deuoureth all. &c. So that (as it is vsed) it may seeme a Sacrament of singularitye, and of a certayne speciall priuiledge for one sect of people, wherby they may be discerned from the rest rather then a sacrament of vnity, wherin our knitting together in one is represented.
Yea, what fellowship hath Christ with Antichrist?1 Therefore is it not lawful to bear the yoke with Papists. Come forth from among them, & separate your selves from them, saith the Lord. It is an thing to be the Church in deed, another thing to counterfeit the church.2 Would god it were well known, what is the forsaking of the church. In the kings days that dead is, who was the church of England? The king and his fautors, or Massemongers in corners? If the king and the fautors of his proceedings, why be not we now the church abiding in the same proceedings? If clanculary Massemongers might be of the Church, and yet contrary to the kings proceedings, why may not we as well be of the church contrarying the queens proceedings? Not all that be covered with the title of the church: are the church in deed. Separate thy self from them that are such saith S. Paul: from whom?3 The text hath before. If any man follow other doctrine. &c. he is pint up, and knoweth nothing. &c. Weigh the whole text, that ye may perceive what is the fruit of contentious disputations. But wherefore are such men said to know nothing, when they know so many things? You know the old verses.
Yea, what felowship hath Christ with Antichrist?1 Therfore is it not lawefull to beare the yoake with Papistes. Come forth from among them, & separate your selues frō them, sayth the Lorde. It is ane thing to be the Church in deed, another thing to counterfayt the church.2 Would god it were well knowne, what is the forsaking of the church. In the kinges dayes that dead is, who was the church of Englande? The king and his fautors, or Massemongers in corners? If the king and the fautors of his procedings, why be not we now the church abiding in the same procedinges? If clanculary Massemongers mighte bee of the Church, and yet contrary to the kinges proceedings, why may not we as well be of ye church contrarying ye queenes procedinges? Not all that be couered with the title of the church: are the church in deed. Separate thy selfe from thē that are such sayth S. Paule: from whom?
Hoc est nescire, sine Christo plurima scire. Si Christum bene scis, satis est, si caetera nescis.
That is: This is to be ignorant, to know many things without Christ. If thou knowest Christ well thou know est enough, though thou know no more. Therefore would S▪ Paul know nothing, but Jesus Christ crucified. &c.1 As many as are Papists and Massemongers, they may well be said to know nothing. For they know not Christ, forasmuch as in their massing they take much away from the benefit and merit of Christ.
That is: This is to be ignorant, to know many thinges without Christ. If thou knowest Christ well yu know est enough, though thou know no more. Therfore would S▪ Paule knowe nothing, but Iesus Christ crucified. &c.1 As many as are Papistes and Massemongers, they may well be said to know nothing. For they know not Christ, forasmuch as in theyr massing they take much away from the benefite and merite of Christ.
That Christ which you have described unto me,1 is invisible, but Christs Church is visible and known. For else why would Christ have said, Dic Ecclesiae. Tell it unto the church. For he had commanded in vain to go unto the church if a man cannot tell which it is.
That Christ which you haue described vnto me,1 is inuisible, but Christes Churche is visible and knowne. For els why would Christ haue sayd, Dic Ecclesiae. Tell it vnto the church. For he had commaunded in vaine to go vnto the church if a man cannot tell which it is.
The Church which I have described is visible it hath members which may be seen: and also,1 I have afore declared, by what marks & tokens it may be known. But if either our eyes are so dazzled, that we cannot see, or that satan hath brought such darkness into the world that it is hard to discern the true church: that is not the fault of the church, but either of our blindness, or of Satan's darkness. But yet in this most deep darkness, there is one most clear candle, which of it self alone is able to put away all darkness· Thy word is a candle unto my feet, and a light unto my steppes.
The Church which I haue described is visible it hath members which may be sene: and also,1 I haue afore declared, by what markes & tokens it may be knowne. But if either our eies are so dazeled, that we cannot see, or that sathan hath brought such darckenes into the world that it is hard to discerne the true church: that is not the fault of the church, but either of our blindenesse, or of Sathans darknes. But yet in this most deep darkenes, there is one most cleare candle, which of it selfe alone is able to put away all darkenes· Thy word is a candle vnto my feet, and a lyght vnto my steppes.
The church of Christ is a catholic or universal church, dispersed throughout the whole world:1 this church is the great house of God, in this are good men & evil mingled together, goats and sheep, corn and chaff: it is the net which gathereth all kind of fishes: this church cannot err, because Christ hath promised it his spirit, which shall lead it into all truth, and that the gates of hell shall not prevail against it, that he will be with it unto the end of the world: whatsoever it shall loose, or bind upon earth, shall be ratified in heaven. &c. This church is the pillar and stay of the truth: this is it for the which S. Augustine saith, he believeth the Gospel. But this universal Church alloweth the mass, because the more part of the same alloweth it. Therefore. &c.
The church of Christ is a catholick or vniuersall churche, dispersed throughout the whole world:1 this church is the great house of God, in this are good men & euill mingled together, goates and sheepe, corne and chaffe: it is the net which gathereth all kind of fishes: this church cannot erre, because Christ hath promised it his spirit, which shall lead it into all truth, and that the gates of hel shal not preuayle agaynst it, that he will be with it vnto the end of the world: whatsoeuer it shall loose, or binde vpon earth, shall be ratified in heauen. &c. This church is the piller and stay of the truth: this is it for the which S. Augustine sayth, he beleeueth the Gospell. But this vniuersall Church aloweth the masse, because the more part of the same aloweth it. Therfore. &c.
I grant that the name of the Church is taken after three divers manners in the scriptures.1 Some time for the ⟨p. 1720⟩whole multitude of them which profess the name of christ, o• the which they are also named christians. But as saint Paul saith of the Jew, not every one is a Jew that is a Jew outwardly, &c. Neither yet all that be of Israel, are counted the seed, even so not every one which is a christian outwardly, is a Christian in deed. For if any man have not the spirit of Christ, the same is none of his. Therefore that Church which is his body, and of which Christ is the head, standeth only of living stones, and true Christians, not only outwardly in name and title, but inwardly in hart and in truth. But forasmuch as this church (which is the second taking of the church) as touching the outward fellowship, is contained within the great house, & hath with the same, outward society of the sacraments, and ministry of the word, many things are spoken of that universal Church (which saint Austen calleth the mingled Church) which cannot truly be understanded, but only of that pure part of the Church. So that the rule of Ticonius concerning the mingled Church, may here well take place: where there is attributed unto the whole Church that which cannot agree unto the same, but by reason of the one part thereof that is either for the multitude of good men, which is the very true Church in deed, or for the multitude of evil men, which is the malignant Church and synagogue of Satan.2 And is also the third taking of the Church of the which, although there be seldomer mention in the scriptures, in that signification, yet in the world, even in the most famous assemblies of Christendom, this Church hath borne the greatest swing. This distinction presupposed of the 3. sorts of Churches, it is an easy matter, by a figure called Synecdoche, to give to the mingled and universal Church, that which cannot truly be understanded but only of the one part thereof.
I graunt that the name of the Churche is taken after three diuers maners in the scriptures.1 Some tyme for the ⟨p. 1720⟩
