A67927:770
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.
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?3 The text hath before. If any man folow other doctrine. &c. he is pint vp, and knoweth nothing. &c. Weigh the whole text, that yee may perceiue what is the fruit of contēcious disputatiōs. But wherfore are such men sayd to know nothing, when they know so many thinges? You know the olde verses.
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.
Of the universal Church which is mingled of good and bad, thus I think:1 Whensoever they which be chief in it, which rule and govern the same, and to whom the rest of the whole mystical body of Christ doth obey, are the lively members of Christ, and walk after the guiding and rule of his word, and go before the flock towards everlasting life, then undoubtedly Councils gathered together of such guides and pastors of the christian flock, do in deed represent the universal Church, and being so gathered in the name of Christ, they have a promise of the gift, and guiding of his spirit into all truth. But that any such council hath at any time allowed the Mass, such a one as ours was of late, in a strange tongue, and stuffed with so many absurdities errors, and superstitions, that I utterly deny, and affirm it to be impossible. For like as there is no agreement betwixt light and darkness,2 between Christ and Belial, so surely superstition and the sincere religion of Christ, will worship, and the pure worshipping of God, such as God requireth of his, that is in spirit and truth, can never agree together.3 But ye will say where so great a company is gathered together, it is not credible but there be two or three gathered in the name of Christ. I answer: if there be one hundred good, and two hundred bad (forasmuch as the decrees and ordinances are pronounced according to the greater number of the multitude of voices) what can the less number of voices avail? It is a known thing, and a common proverb▪ Oftentimes the greater part overcometh the better.4
Of the vniuersall Churche which is mingled of good and bad, thus I thinke:1 Whensoeuer they whiche be chiefe in it, which rule and gouerne the same, and to whome the rest of the whole misticall body of Christ doth obey, are the liuely members of Christ, and walk after the guidyng and rule of hys word, and go before the flocke towardes euerlasting life, then vndoubtedly Councels gathered together of such guides and pastours of the christian flock, doe in deede represent the vniuersall Church, and being so gathered in the name of Christe, they haue a promise of the gifte, and guiding of hys spirite into all truth. But that any such counsell hath at any time allowed the Masse, suche a one as ours was of late, in a straunge tongue, and stuffed with so many absurdities errours, and superstitions, that I vtterly deny, and affirme it to be impossible. For like as there is no agreement betwixt light and darcknes,
As touching general councils, at this present I have no more to say, then you have said. Only I refer you to your own experience,1 to think of our country parliaments and convocations, how and what ye have seen and heard. The more part in my time did bring forth six articles: for then the king would so have it, being seduced of certain. Afterward the more part did repel the same,2 our good Josiah willing to have it so. The same articles now again (alas) another great, but worse part hath restored. O what an uncertainty is this? But after this sort most commonly are mans proceedings God be merciful unto us. Who shall deliver us from such torments of mind? Therefore is death the best physician, but unto the faithful whom she together, and at once,3 delivereth from all griefs. You must think this written upon this occasion, because you would needs have your paper blotted.
As touchyng general councels, at this present I haue no more to say, then you haue sayd. Onely I referre you to your owne experience,1 to thinke of our country parliamentes and conuocations, howe and what ye haue seene and heard. The more part in my tyme did bryng forth sixe articles: for then the king would so haue it, being seduced of certayne. Afterward the more part did repell the same,2 our good Iosias willing to haue it so. The same articles now agayne (alas) another great, but woorse parte hath restored. O what an vncertaynty is thys? But after thys sorte most commonly are mans proceedings God be mercifull vnto vs. Who shall deliuer vs from such tormentes of minde? Therefore is death the best phisition, but vnto the faythfull whome she together, and at once,3 deliuereth from all griefes. You must thinke this written vpon this occasion, because you woulde needes haue youre paper blotted.
If the matter should go thus, that in general counsels ⟨p. 1721⟩men should not stand to the more number of the multitude, (I mean of them which ought to give voices) then should no certain rule be left unto the Church, by the which controversies in weighty matters might be determined:1 but it is not to be believed, that Christ would leave his Church destitute of so necessary a help and safeguard.
If the matter should goe thus, that in generall counsailes ⟨p. 1721⟩men shoulde not stand to the more number of the multitude, (I meane of them whiche ought to geue voyces) then should no certaine rule be left vnto the Church, by the which controuersies in weighty matters might be determined:1 but it is not to be beleued, that Christ woulde leaue his Church destitute of so necessary a helpe and safegarde.
Christ who is the most loving spouse of his espouse the church, who also gave himself for it, that he might sanctify it unto himself,1 did give unto it abundantly all things which are necessary to salvation, but yet so, that the church should declare it self obedient unto him in all things and keep it self within the bounds of his commandments and further, not to seek any thing which he teacheth not, as necessary unto salvation. Now further, for determination of all controversies in Christs Religion, Christ him self hath left unto the Church not only Moses, and the Prophets:2 whom he willeth his Church in all doubts to go unto, and ask counsel at, but also the Gospels, and the rest of the body of the new testament: in the which what soever is heard of Moses and the Prophets, and whatsoever is necessary to be known unto salvation, is revealed and opened.
Christ who is the most louing spouse of his espouse the church, who also gaue himselfe for it, that he might sanctify it vnto himselfe,1 did geue vnto it aboundantly all things which are necessary to saluation, but yet so, that the church should declare it selfe obedient vnto hym in all things and keepe it selfe within the boundes of hys commaundemēts and further, not to seeke any thing which he teacheth not, as necessary vnto saluation. Now further, for determination of all controuersies in Christes Religion, Christ him selfe hath left vnto the Church not onely Moses, and the Prophetes:2 whom he willeth his Church in al doubtes to go vnto, and aske counsell at, but also the Gospelles, and the rest of the bodye of the newe testament: in the whiche what soeuer is heard of Moses and the Prophetes, and whatsoeuer is necessary to be knowne vnto saluation, is reuealed and opened.
So that now we have no need to say, who shall clime into heaven,1 or who shall go down into the depth, to tell us what is needful to be done? Christ hath done both and hath commended unto us the word of faith, which also is abundantly declared unto us in his word written so that hereafter if we walk earnestly in this way, to the searching out of the truth, it is not to be doubted, but thorough the certain benefit of Christs spirit,2 which he hath promised unto his, we may find it, and obtain everlasting life. Should men ask counsel of the dead for the living, saith Isaiah? Let them go rather to the law, and to the testimony.3 &c. Christ sendeth them that be desirous to know the truth, unto the scriptures, saying: search the scriptures. I remember a like thing well spoken of Hierome:4 Ignorance of the scriptures, is the mother and cause of all errors. And in an other place, as I remember in the same author: The knowledge of the scriptures is the food of everlasting life.5 But now me thinketh I enter into a very broad sea in that I begin to show, either out of the scriptures themselves, or out of the ancient writers, how much the holy scripture is of force to teach the truth of our religion. But this is it, that I am now about, that Christ would have the church his spouse in all doubts to ask counsel at the word of his father written, & faithfully left, and commended unto it in both Testaments, the old and the new. Neither do we read that Christ in any place hath laid so great a burden upon the members of his spouse, that he hath commanded them to go to the universal Church.6 What soever things are written saith Paul, are written for our learning. And it is true that Christ gave unto his Church, some Apostles, some Prophets, some Evangelists, some shepherds and teachers, to the edifying of the saints, till we come all to the unity of faith. &c. But that all men should meet together out of all parts of the world, to define of the articles of our faith, I neither find it commanded of Christ nor written in the word of God.
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.
So that now we haue no neede to say, who shal clyme into heauen,1 or who shall goe downe into the depth, to tel vs what is needefull to bee done? Christe hath done both and hath commended vnto vs the word of fayth, whiche also is aboundantly declared vnto vs in his word written so that hereafter if we walke earnestly in this way, to the searching out of the truth, it is not to be doubted, but thorough the certayne benefite of Christes spirite,2 whiche hee hath promised vnto his, wee may finde it, and obtayne euerlasting life. Shoulde men aske counsell of the dead for the liuing, sayth Esay? Let them go rather to the law, and to the testimony.3 &c. Christ sendeth them that be desirous to know the truth, vnto the scriptures, saying: searche the scriptures. I remember a like thing well spoken of Hierome:4 Ignoraunce of the scriptures, is the mother and cause of all errours. And in an other place, as I remember in the same author: The knowledge of the scriptures is the foode of euerlasting life.5 But nowe me thinketh I enter into a very broad sea in that I begin to shew, either out of the scriptures themselues, or out of the ancient writers, how muche the holy scripture is of force to teache the truth of our religiō. But this is it, that I am now about, that Christ would haue the church his spouse in al doubts to aske counsell at the word of his father written, & faythfully left, and commended vnto it in both Testaments, the olde and the new. Neither doe we read that Christ in anye place hath layde so great a burthen vppon the members of his spouse, that he hath commaunded them to go to the vniuersall Churche.6 What soeuer things are written saith Paule, are written for our learning. And it is true that Christ gaue vnto his Churche, some Apostles, some Prophetes, some Euangelistes, some shepheardes and teachers, to the edifying of the sayntes, till we come all to the vnity of fayth. &c. But that all men should meete together out of all partes of the world, to define of the articles of our fayth, I neither finde it commaunded of Christe nor written in the word of God.
