A67927:765
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.
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.
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⟩
But if any man will stiffly affirm, that universally doth so pertain unto the church that what soever Christ hath promised to the Church, it must needs be understanded of that, I would gladly know of the same man,1 where that universal Church was in the times of the Patriarchs and Prophets, of […], Abraham, and Moses (at such time as the people would have sto•ed him) of Elijah, of Jeremiah, in the times of Christ, and the dispersion of the Apostles, in the time of Arius, when Constantius was Emperor, and Felix bishop of Rome succeeded Liberius. It is worthy to be noted, that Lira writeth upon Matthew. The church (saith he) doth not stand in men by reason of their power or dignity,2 whether it be Ecclesiastical, or secular. For many princes and Popes, and other inferiors have been •ound to have fallen away from God. Therefore the church consisteth in those persons, in whom is true knowledge and confession of the faith, and of the truth. Evil men (as it is in a gloss of the decrees) are in the Church in name, and not in deed. And S. Augustine, contra Cresconium grammaticum saith: Who soever is afraid to be deceived by the darkness of this question:3 let him ask counsel at the same church of it: which Church the scripture doth point out without any doubtfulness. All my notes which I have written and gathered out of such authors, as I have red in this matter, and such like, are come into the hands of such, as will not let me have the least of all my written books: wherein I am enforced to complain of them unto God: for they spoil me of all my labours, which I have taken in my study these many years. My memory was never good, for help whereof I have used for the most part to gather out notes of my reading, and so to place them, that thereby I might have had the use of them, when the time required. But who knoweth whether this be Gods will, that I should be thus ordered, and spoiled of the poor learning I had (as me thought) in store, to the intent that I now destitute of that,4 should from henceforth learn only to know with Paul, Christ, and him crucified. The Lord grant me herein to be a good young scholar, and to learn this lesson so well, that neither death nor life, wealth nor woe, &c. make me ever to forget that. Amen. Amen.
I have no more to say in this matter: for you your self have said all that is to be said. That same vehement saying of S. Augustine,1 I would not believe the Gospel. &c. was wont to trouble many men: as I remember I have read it well qualified of Philippe Melanchthon: but my memory is altogether slippery. This it is in effect: The church is not a judge, but a witness. There were in his time that lightly esteemed the testimony of the Church,2 & the outward ministry of preaching, and rejected the outward word it self, sticking only to their inward revelations. Such rash contempt of the word provoked, and drone S. Augustine into that excessive vehemency. In the which, after the bare sound of the words, he might seem to such as do not attain unto his meaning, that he preferred the Church far before the Gospel, and that the Church hath a free authority over the same: but that godly man never thought so. It were a saying worthy to be brought forth against the Anabaptists, which thinketh the open ministry to be a thing not necessary if they any thing esteemed such testimonies. I would not stick to affirm that the more part of the great house, that is to say of the whole universal Church may easily e•re. And again, I would not stick to affirm that it is one thing to be gathered together in the name of Christ, and an other thing to come together with a Mass of the holy ghost going before. For in the first Christ ruleth, in the latter the Devil beareth the swing: and how then can any thing be good that they go about? From this latter shall our six articles come forth again into the light, they themselves being very darkness. But it is demanded, whether the sounder or better part of the Catholic Church may be seen of men or no? Saint Paul saith:3 The Lord knoweth them that are his. What manner of speaking is this, in commendation of the Lord,4 if we know as well as he, who are his? Well, thus is the text: the sure foundation of God standeth still, and hath his seal: the Lord knoweth them that are his: and let every man that nameth the name of Christ depart from iniquity. Now how many are there of the whole Catholic Church of England which depart from iniquity?
Howe many of the noble men, how many of the Bishops or Clergy, how many of the rich men, or merchants, how many of the Queens counsellors, yea, how many of the whole Realm? In how small room then I pray you is the true church within the Realm of England? And where is it? And in what state? I had a conceit of mine own well grounded (as they say) when I began: but now it is fallen by the way.
Howe many of the noble men, how many of the Byshops or Clergy, how many of the rich men, or marchauntes, how many of the Queenes councellours, yea, howe many of the whole Realme? In how small rome then I pray you is the true church within the Realme of England? And where is it? And in what state? I had a conceite of mine owne well grounded (as they say) when I began: but now it is fallen by the way.
General councils, represent the universal Church, & have this promise of Christ, where two or three be gathered together in my name, there am I in the middest of them.1 If Christ be present with two, or three, then much more where there is so great a multitude, &c. But in general councils Mass hath b•ne approved and used. Therefore &c.
Generall councels, represent the vniuersall Church, & haue this promise of Christ, where two or three be gathered together in my name, there am I in the middest of thē.1 If Christ be present with two, or three, then muche more where there is so great a multitude, &c. But in generall councels Masse hath b•ne approoued and vsed. Therefore &c.
But if any man will stiffely affirme, that vniuersally doth so pertayne vnto the church that what soeuer Christ hath promised to the Churche, it must needes bee vnderstanded of that, I would gladlye knowe of the same man,1 where that vniuersall Churche was in the tym•s of the Patriarches and Prophetes, of 〈…〉, Abraham, and Moses (at suche tyme as the people would haue sto•ed hym) of Helias, of Hieremy, in the times of Christ, and the dispersion of the Apostles, in the time of Arius, when Constantius was Emperour, and Felix bishop of Rome succeeded Liberius. It is worthye to be noted, that Lira writeth vpon Mathew. The church (sayth he) doth not stand in men by reason of theyr power or dignitie,2 whether it be Ecclesiastical, or secular. For many princes and Popes, and other inferioures haue bene •oūd to haue fallen away frō God. Therfore ye church consisteth in those persons, in whome is true knowledge and confession of the fayth, and of the truth. Euill men (as it is in a glose of the decrees) are in the Church in name, and not in deede. And S. Augustine, contra Cresconium grammaticum sayth: Who soeuer is afrayd to be deceiued by the darkenes of thys question:3 let hym aske counsell at ye same churche of it: which Churche the scripture doth poynt out without anye doubtfulnes. All my notes whiche I haue written and gathered out of suche authors, as I haue red in this matter, and such like, are come into the handes of suche, as will not let me haue the least of all my wrytten bookes: wherein I am enforced to complayne of them vnto God: for they spoyle me of all my laboures, whiche I haue taken in my study these many yeares. My memorye was neuer good, for helpe whereof I haue vsed for ye most part to g•ther out notes of my readyng, and so to place them, that thereby I might haue hadde the vse of them, when the time required. But who knoweth whether this be Gods will, that I should be thus ordered, and spoyled of the poore learning I had (as me thought) in store, to thintent that I now destitute of that,4 shoulde from henceforth learne onely to knowe with Paule, Christ, and hym crucified. The Lord graunt me herein to be a good young scholer, and to learn this lesson so well, that neyther death nor lyfe, wealth nor woe, &c. make me euer to forget that. Amen. Amen.
