A67927:782
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.
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
1There is diversity betwixt things pertaining to god or faith, and politic and civill matters. For in the first we must stand only to the scriptures, which are able to make us all perfect and instructed unto salvation, if they be well understanded.2 And they offer themselves to be well understanded only to them, which have good wills, and give themselves to study and prayer. Neither are there any men less apt to understand them, then the prudent & wise men of the world. But in the other, that is in civil or politic matters, oftentimes the magistrates do tolerate a less evil, for avoiding of a greater: as they which have this saying oft in their mouths: Better an inconvenience then a mischief. And it is the property of a wise man (saith one) to dissemble many things: and he that cannot dissemble, cannot rule. In which sayings they bewray themselves, that they do not earnestly weigh what is just, what is not. Wherefore forasmuch as mans laws, if it be but in this respect only, that they be devised by men, are not able to bring any thing to perfection, but are enforced of necessity to suffer many things out of square, and are compelled sometime to wink at the worst things, seeing they know not how to maintain the common peace and quiet otherwise,3 they do ordain that the more part shall take place. You know what these kinds of speeches mean, I speak after the manner of men: yea walk after the manner of men: all men are liars. And that of S. Augustine: if ye live after mans reason, ye do not live after the will of God.
1There is diuersitie betwixt things pertayning to god or fayth, and politicke and ciuill matters. For in the first we must stand onely to the scriptures, whiche are able to make vs all perfect and instructed vnto saluation, if they be well vnderstāded.2 And they offer themselues to be well vnderstanded onely to them, which haue good willes, and geue themselues to study and prayer. Neither are there any men lesse apte to vnderstand them, then the prudent & wise men of the world. But in the other, that is in ciuil or politicke matters, oftentimes the magistrates do tolerate a lesse euil, for auoyding of a greater: as they whiche haue this saying oft in their mouthes: Better an inconuenience then a mischiefe. And it is the property of a wise man (saith one) to dissemble many thinges: and he that cannot dissē ble, cannot rule. In whiche sayinges they bewray themselues, that they do not earnestly weigh what is iust, what is not. Wherefore forasmuch as mans lawes, if it be but in this respect onely, that they be deuised by men, are not able to bring any thing to perfectiō, but are inforced of necessitie to suffer many thinges out of square, and are compelled sometime to wincke at the worst things, seeing they know not how to mayntayne the common peace and quiet otherwise,
If ye say the councils have sometime erred, or may err, how then should we believe, the catholic Church?1 For the councils are gathered by the authority of the Catholic Church.
If ye say ye councels haue sometime erred, or may erre, how then should we beleue, the catholicke Church?1 For ye councels are gathered by the authoritie of the Catholicke Churche.
From may be, to be in deed, is no good argument:1 but from being to may be, no man doubteth, but it is a most sure argument. But now that counsels have sometime erred, it is manifest. How many counsels were there in the East parts of the world, which condemned the Nicene council? and all those which would not forsake the same,2 they called by a slanderous name (as they thought) Homoousians. Was not Athanasius, Chrysostom, Cyril Eustachius, men very well learned, and of godly life, banished and condemned as famous heretics, and that by wicked councils?3 How many things are there in the Canons and constitutions of the councils, which the papists themselves do much mislike? But here peradventure one man will say unto me: We will grant you this in provincial councils, or councils of some one nation, that they may sometimes err,4 forasmuch as they do not represent the universal church: but it is not to be believed, that the general and full councils have erred at any time. Here if I had my books of the councils, or rather such notes as I have gathered out of those books,5 I could bring something which should serve for this purpose. But now seeing I have them not, I will recite one place only out of saint Austen, which (in my judgement) may suffice in this matter in stead of many.6 Who knoweth not (saith he) that the holy scripture is so set before us, that it is not lawful to doubt of it, and that the letters of Bishops may be reproved by other mens words, and by councils, and that the councils themselves which are gathered by provinces and countries, do give place to the authority of the general and full councils: and that the former and general councils are amended by the latter, when as by some experience of things, either that which was shut up, is opened, or that which was hid is known. Thus much of Augustine. But I will plead with our Antonian, upon matter confessed. Here with us when as Papistry reigned, I pray you how doth that book which was called the Bishops book, made in the time of king Henry the eighth,
So that in those days, our learned ancient fathers, and bishops of England, did not stick to affirm, that a general council might err. But me think I hear an other man despising all that I have brought forth, and saying: these which you have called councils, are not worthy to be called councils, but rather assemblies, & conventicles of heretics. I pray you sir, why do you judge them worthy of so slanderous a name? Because (saith he) they decreed things heretical, contrary to true godliness, and sound doctrine, and against the faith of christian religion. The cause is weighty, for the which they ought of right so to be called. But if it be so that all counsels ought to be despised, which decree any thing contrary to sound doctrine, and the true word, which is according to godliness, forasmuch as the Mass,1 such as we had here of late, is openly against the word of God: forsooth it must follow of necessity, that all such councel•, as have approved such masses, ought of right to be […] •nd despised, as conventicles, and assemblies of men […] stray from the truth.
So that in those dayes, our learned auncient fathers, and byshops of Englande, did not sticke to affirme, that a generall councell might erre. But me think I heare an other man despising all that I haue broughte forth, and saying: these which you haue called councels, are not worthy to be called councels, but rather assemblies, & conuenticles of heretickes. I praye you sir, why doe you iudge them worthye of so slaunderous a name? Because (sayth he) they decreed thinges hereticall, contrary to true godlines, and sounde doctrine, and agaynst the faythe of christian religion. The cause is waightye, for the whiche they ought of right so to be called. But if it be so that all counsels ought to be despised, which decree any thing contrary to sound doctrine, and the true word, which is according to godlines, forasmuch as the Masse,1 such as we had here of late, is openly agaynst the word of God: forsoothe it must follow of necessitie, that all such councel•, as haue approoued such masses, ought of right to be 〈…〉 •nd despised, as conuenticles, and assemblies of men stray from the truth.
An other man allegeth unto me the authority of the Bishop of Rome, without which,1 neither ••nne the Councils (saith he) be lawfully gathered neither being gathered determine any thing concerning Religion. But this objection is only grounded upon the ambitious and shameless maintenance of the Romish tyranny, and usurped dominion over the Clergy, which tyranny we English men long ago, by the consent of the whole Realm,2 have expulsed, and abjured. And how rightly we have done it, a little book set forth de utraque potestate (that is of both the powers) doth clearly show. I grant that the Romish ambition hath gone about to challenge to it self & to usurp such a privilege of old time. But the council of Carthage, in the year of our Lord 457. did openly withstand it, and also the council at Milenite,3 in the which S. Augustine was present, did prohibit any appellations to be made to Bishops beyond the sea.
An other man alleadgeth vnto me the autho•ity of the Bishop of Rome, without which,1 neither ••nne the Counsells (sayth he) be lawfully gathered ney•her being gathered determyne anye thinge concerning Religion. But this obiection is only grounded vpon the ambytious and shameles maintenance of the Romish tirranny, and vsurped dominion ouer the Clergy, which tyrranny we Englishe men long agoe, by the consent of the whole Realme,2 haue expulsed, and abiured. And how rightely we haue done it, a little booke set forth de vtraque potestate (that is of both the powers) doth clearely shew. I graunt that the Romish ambition hath gone about to challenge to it self & to vsurpe such a priuiledge of old time. But the counsell of Carthage, in the yeare of our Lord 457. did openly withstand it, and also the councell at Milenite,3
S. Augustine saith, the good men are not to be forsaken for the evil,1 but the evil are to be borne with all for the good. Ye will not say (I trow) that in our congregations all be evil.
S. Augustine sayth, the good men are not to be forsaken for the euill,1 but the euill are to be borne with all for the good. Ye will not say (I trow) that in our congregations all be euill.
I speak nothing of the goodness or evilness of your ⟨p. 1722⟩congregations:1 but I fight in Christs quarrel against the Mass, which doth utterly take away and overthrow the ordinance of Christ. Let that be taken quite away, and then the partition of the wall that made the strife, shall be broken down.2 Now to the place of S. Austen: for bearing with the evil for the goods sake, there ought to be added other words, which the same writer hath expressedly in other places, that is: if those evil men do cast abroad no seeds of false doctrine, nor lead other to destruction by their example.
I speake nothing of the goodnes or euilnes of youre ⟨p. 1722⟩congregations:1 but I fight in Christes quarrel against the Masse, which doth vtterly take away and ouerthrowe the ordinaunce of Christ. Let that be taken quite awaye, and then the partition of the wall that made the strife, shall be broken down.2 Now to the place of S. Austen: for bearing with the euill for the goodes sake, there ought to be added other words, which the same writer hath expressedly in other places, yt is: if those euill men do cast abroad no seedes of false doctrine, nor lead other to destruction by their example.
It is perilous to attempt any new thing in the Church which lacketh example of good men. How much more perilous is it to commit any act, unto the which, the example of the prophets, of Christ, and of the apostles are contrary.1 But unto this your fact, in abstaining from the Church by reason of the mass, the example of the Prophets, of Christ, and of the apostles are clean contrary. Therefore. &c. The first part of the argument is evident, and the second part I prove thus. In the times of the prophets, of Christ, and his Apostles, all things were most corrupt. The people was miserably given to superstition, the priests despised the law of God: and yet notwithstā ding, we neither read that the prophets made any schisms or divisions, and Christ himself haunted the temple, and taught in the temple of the Jews. Peter and John went up into the temple at the 9. hour of prayer: Paul after the reading of the law, being desired to say something to the people,2 did not refuse to do it. Yea further no man can show, that either the prophets, or Christ, and his Apostles did refuse to pray together with others, to sacrifice, or to be partakers of the Sacraments of Moses law.
It is perillous to attempt any new thing in ye Church which lacketh example of good men. How much more perillous is it to commit any act, vnto the whiche, thexample of the prophetes, of Christ, and of thapostles are contrary.1 But vnto this your facte, in abstayning from the Churche by reason of the masse, the example of the Prophetes, of Christ, and of thapostles are cleane contrarye. Therefore. &c. The first part of the argument is euident, and the second part I proue thus. In the times of the prophetes, of Christ, and his Apostles, all things were most corrupt. The people was miserably geuen to superstition, the priestes despised the law of God: and yet notwithstā ding, we neither read that ye prophets made any schismes or diuisions, and Christ himselfe haunted the temple, and taught in the temple of the Iewes. Peter and Iohn went vp into the temple at the 9. houre of praier: Paule after the readyng of the lawe, being desired to say something to the people,2 did not refuse to doe it. Yea further no man can shewe, that eyther the prophetes, or Christ, and his Apostles did refuse to pray together with others, to sacrifice, or to bee partakers of the Sacramentes of Moses law.
I grant the former part of your argument, and to the second part I say,1 that although it contain many true things, as of the corrupt state in the times of the Prophets, of Christ, and the Apostles, and of the temple being haunted of Christ and his Apostles, yet notwithstanding the second part of your argument is not sufficiently proved: For ye ought to have proved, that either the prophets, either Christ or his Apostles did in the temple communicate with the people in any kind of worshipping which is forbidden by the law of God, or repugnant to word of God. But that can no where be showed. And as for the Church I am not angry with it, and I never refused to go to it, and to pray with the people, to hear the word of God, and to do all other things what soever may agree with the word of God. S. Augustine speaking of the ceremonies of the Jews (I suppose in the Epistle ad Januarium) although he grant they grievously oppressed that people,2 both for the number, and bondage of the same yet he calleth them burdens of the law, which were delivered unto them in the word of God, not presumptions of men, which notwithstanding if they were not contrary to gods word, might alter a sort be borne withal. But now, seeing they are contrary to those things which are in the word of God written, whether they ought to be borne of any Christian or no, let him judge which is spiritual, which feareth God more than man, and loveth everlasting life, more then this short and transitory life. To that which was said that my fact lacketh example of the godly fathers that have gone before,3 the contrary is most evident in the history of Toby. Of whom it is said, that when all other went to the golden calves, which Jeroboam the king of Israel had made, he himself alone fled all their companions,4 and got him to Jerusalem, unto the temple of the Lord, and there worshipped the Lord God of Israel. Did not the man of God threaten grievous plagues both unto the Priests of Bethel and to the altar which Jeroboam had there made after his own fantasy? Which plagues king Josiah the true Minister of God did execute at the time appointed.5 And where do we read that the Prophets, or the Apostles did agree with the people in their Idolatry?
when as the people went a whoring with their hill altars, for what cause I pray you did the Prophets rebuke the people so much, as for their false worshipping of God after their own minds, and not after Gods word? For what was so much as that was? Wherefore the false prophets ceased not to malign the true prophets of God:1 therefore they bet them, they banished them &c. How else I pray you can you understand that Saint Paul allegeth,2 when he saith? What concord hath christ with Belial? Either what part hath the believer with the Infidel? or how agreeth the temple of God with images? For ye are the temple of the living God as God himself hath said:3 I will dwell among them, and will be their God, and they shall be my people. Wherefore, come out from among them,4 and separate your selves from them (saith the Lord) and touch none unclean thing: so will I receive you, and will be a father unto you, and ye shall be my sons and daughters saith the Lord almighty.
whē as the people went a whoring with their hill aulters, for what cause I praye you did the Prophetes rebuke the people so muche, as for theyr false worshipping of God after theyr owne mindes, and not after Gods word? For what was so much as that was? Wherfore the false prophetes ceased not to maligne the true prophetes of God:1 therefore they bet them, they banished thē &c. How els I pray you can you vnderstand that Sainct Paule alledgeth,2 when he sayth? What concord hath christ with Beliall? Either what part hath the beleuer with the Infidel? or how agreeth the temple of God with images? For ye are the temple of the liuing God as God himselfe hath sayde:3 I will dwell among them, and will be theyr God, and they shalbe my people. Wherfore, come out from among them,4
Judith that holy woman would not suffer herself to be defiled with the meats of the wicked.1 All the Saints of God which truly feared God, when they have been provoked to do any which they knew to be contrary to Gods laws, have chosen to dye, rather then to forsake the laws of their God.2 Wherefore the Maccabees put themselves in danger of death for the defence of the law, yea and at length died manfully in the defence of the same. If we do praise (saith S. Augustine) the Maccabees, and that with great admiration, because they did stoutly stand even unto death, for the laws of their country▪ how much more ought we to suffer all things for our Baptism, for the sacrament of the body and blood of Christ. &c. But the supper of the Lord, such a one (I mean) as Christ commandeth us to celebrate, the Mass utterly abolisheth, and corrupteth most shamefully.
Iudith that holy woman would not suffer herselfe to be defiled with the meates of the wicked.1 All the Sayntes of God which truely feared God, when they haue bene prouoked to do any which they knewe to be contrarye to Gods lawes, haue chosen to dye, rather then to forsake the lawes of their God.2 Wherefore the Machabees put themselues in daunger of death for the defense of the lawe, yea and at length died manfully in the defense of the same. If we do prayse (sayth S. Augustine) the Machabees, and that with great admiration, because they did stoutly stand euen vnto death, for the lawes of theyr countrey▪ howe muche more ought wee to suffer all thinges for our Baptisme, for the sacramēt of the body and bloud of Christ. &c. But the supper of the Lord, such a one (I meane) as Christ commaundeth vs to celebrate, the Masse vtterly abolysheth, and corrupteth most shamefully.
Who am I that I should add any thing to this which you have so well spoken? Nay, I rather thank you,1 that you have vouchsafed to minister so plentiful armour to me, being otherwise altogether unarmed, saving that he cannot be left destitute of help, which rightly trusteth in the help of God. I only learn to dye in reading of the new testament, and am ever now and then praying unto my God,2 that he will be an helper unto me in time of need.
Who am I that I shuld adde any thing to this which you haue so well spoken? Nay, I rather thanke you,1 that you haue vouchsafed to minister so plentifull armour to me, being otherwise altogether vnarmed, sauing that hee cannot be left destitute of helpe, whiche rightly trusteth in the helpe of God. I onely learne to dye in reading of the new testament, and am euer nowe and then praying vnto my God,2 that hee will bee an helper vnto me in tyme of neede.
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.
From may be, to be in deed, is no good argument:1 but from being to may be, no man doubteth, but it is a moste sure argument. But now that counsels haue sometime erred, it is manifest. How many counsels were there in the East partes of the world, whiche condemned the Nicene councell? and all those which would not forsake the same,2 they called by a sclaunderous name (as they thought) Homonsians. Was not Athanasius, Chrysostome, Cyril Eustachius, men very well learned, and of godly lyfe, banished and condemned as famous heretickes, and that by wicked councels?3 How many thinges are there in the Canons and constitutions of the councels, which the papists themselues do much mislike? But here peraduenture one man wil say vnto me: We wil graunt you this in prouinciall councels, or councelles of some one nation, that they may sometimes erre,4 for asmuch as they do not represent the vniuersall churche: but it is not to be beleued, that the generall and full councelles haue erred at any tyme. Here if I had my bookes of the councels, or rather suche notes as I haue gathered out of those bookes,5 I coulde brynge something which shoulde serue for this purpose. But now seeing I haue them not, I will recite one place onely out of sainct Austen, which (in my iudgement) may suffise in this matter in stead of many.6 Who knoweth not (sayth he) that ye holy scripture is so set before vs, that it is not lawfull to doubt of it, and that the letters of Byshops may be reproued by other mens wordes, and by councelles, and that the councels themselues whiche are gathered by prouinces and countries, do geue place to the authoritie of the generall and full councels: and that the former and generall councels are amended by the latter, when as by some experience of thinges, eyther that which was shut vpp, is opened, or that which was hid is knowne. Thus much of Augustine. But I wil plead wt our Antonian, vpon matter confessed. Here with vs when as Papistry raygned, I pray you how doth that booke whiche was called the Byshops booke, made in the tyme of king Henrye theight,7 wherof the byshop of Winchester is thought to bee eyther the first father, or chiefe gatherer: Howe doth it (I say) sharpely reproue the Florentine counsell, in whiche was decreed the supremacy of the Byshop of Rome, and that with the consent of the Emperor of Constantinople, and of the Grecians?
I graunt the former part of your argument, and to the second part I saye,1 that although it contayne manye true thinges, as of the corrupt state in the times of the Prophetes, of Christ, and the Apostles, and of the temple being haunted of Christ and his Apostles, yet notwithstanding the second part of your argument is not sufficientlye prooued: For ye ought to haue proued, that eyther the prophetes, eyther Christ or hys Apostles did in the temple communicate with the people in any kind of worshipping which is forbidden by the lawe of God, or repugnaunt to word of God. But that can no where be shewed. And as for the Church I am not angry with it, and I neuer refused to goe to it, and to praye with the people, to heare the word of God, and to do all other things what soeuer may agree with the word of God. S. Augustine speaking of the ceremonies of the Iewes (I suppose in the Epistle ad Ianuarium) although hee graunt they greeuously oppressed that people,2 both for the number, and bondage of the same yet he calleth them burdēs of the law, which were deliuered vnto thē in ye word of God, not presumptions of men, which notwithstanding if they were not contrary to gods word, might alter a sorte be borne withall. But now, seeing they are contrarye to those thinges whiche are in the word of God written, whether they ought to be borne of any Christian or no, let hym iudge whiche is spirituall, which feareth God more thē man, and loueth euerlastinge life, more then this short and transitory lyfe. To that whiche was sayd that my fact lacketh example of the godly fathers that haue gone before,3 the contrary is most euident in the historye of Toby. Of whome it is sayd, that when all other went to the golden calues, whiche Hieroboam the king of Israel had made, he himselfe alone fled al their companions,4 and gotte hym to Ierusalem, vnto the temple of the Lorde, and there worshipped the Lorde God of Israel. Did not the man of God threatē greeuous plages both vnto the Priestes of Bethell and to the aulter which Hieroboam had there made after his own fantasie? Which plagues king Iosias the true Minister of God did execute at the time appoynted.5 And where doe wee reade that the Prophetes, or the Apostles did agree with the people in their Idolatry?
