A67927:789
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.
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.
Seeing you are so obstinately set against the Mass,1 that you affirm, because it is done in a tongue not understanded of the people, and for other causes, I cannot tell what: therefore it is not the true sacrament ordained of Christ: I begin to suspect you, that you think not catholicly of Baptism also. Is our Baptism which we do use in a tongue unknown to the people, the true baptism of Christ or no? If it be, then doth not the strange tongue hurt the Mass. If it be not the baptism of Christ, tell me, how were you baptised? Or whether will ye (as the Anabaptists do) that all which were baptised in latin, should be baptised again in the English tongue?
Seeing you are so obstinately set agaynst the Masse,1 that you affirme, because it is done in a tongue not vnderstanded of the people, and for other causes, I cannot tell what: therefore it is not the true sacrament ordayned of Christ: I beginne to suspecte you, that you thinke not catholickely of Baptisme also. Is our Baptisme whiche we do vse in a tongue vnknowne to the people, the true baptisme of Christ or no? If it be, then doth not the straunge tongue hurt the Masse. If it be not the baptisme of Christ, tell me, howe were you baptised? Or whether will yee (as the Anabaptistes do) that al which were baptised in latin, should be baptised agayne in the English tongue?
Although I would wish baptism to be given in the vulgar tongue for the peoples sake which are present, that they may the better understand their own profession,1 and also be more able to teach their children the same, yet notwithstanding there is not like necessity of the vulgar tongue in baptism, and in the Lords supper. Baptism is given to children, who by reason of their age are not able to understand what is spoken unto them, what tongue soever it be. The Lords supper is, and ought to be given to them that are waxen. Moreover, in baptism which is accustomed to be given to children in the latin tongue, all the substantial points (as a man would say) which Christ commanded to be done, are observed. And therefore I judge that baptism to be a perfect and true baptism: and that it is not only not needful, but also not lawful for any man so christened, to be Christened again. But yet notwithstanding, they ought to be taught the Catechism of the christian faith, when they shall come to years of discretion: Which Catechism whosoever despiseth, or will not desirously embrace and willingly learn, in my judgement he playeth not the part of a christian man. But in the popish mass• are wanting certain substantials, that is to say, things commanded by the word of God to be observed in ministration of the Lords supper: of that which there is sufficient declaration made before.
Although I would wish baptisme to be geuen in the vulgar tongue for the peoples sake which are present, that they may the better vnderstand their owne profession,1 and also be more able to teache theyr children the same, yet notwithstanding there is not like necessity of ye vulgar tongue in baptisme, and in the Lordes supper. Baptisme is geuē to children, who by reason of their age are not able to vnderstand what is spoken vnto them, what tongue soeuer it be. The Lordes supper is, and ought to be geuen to thē that are waxen. Moreouer, in baptisme which is accustomed to be geuen to children in the latine tongue, all the substanciall poyntes (as a man would say) whiche Chryst commaunded to be done, are obserued. And therefore I iudge that baptisme to be a perfect and true baptisme: and that it is not onely not neeedefull, but also not lawfull for anye man so christened, to be Christened agayne. But yet notwithstanding, they ought to be taught the Catechisme of the christian fayth, when they shall come to yeares of discretion: Which Cathechisme whosoeuer despiseth, or wyll not desirously embrace and willingly learne, in my iudgement he playeth not the parte of a christian man. But in the popish mass are wanting certayne substancialles, that is to say, things commaunded by the worde of God to be obserued in ministration of the Lordes supper: of yt which there is sufficient declaration made before.
Where you say (I would wish) surely I would wish, that you had spoken more vehemently and to have said it is of necessity,1 that all things in the congregation should be done in the vulgar tongue, for the edifying and comfort of them that are present, notwithstanding that the child it self is sufficiently baptised in the latin tongue.
Where you say (I would wish) surely I would wishe, that you had spoken more vehemently and to haue sayd it is of necessitie,1 that all thinges in the congregation should be done in the vulgar tongue, for the edifying and comfort of them that are present, notwithstanding that ye childe it selfe is sufficiently baptised in the latin tongue.
Forasmuch as I perceive you are so stiffly, I will not say obstinately bent, and so wedded to your opinion, that no gentle exhortations, no wholesome counsels,1 no other kind of means can call you home to a better mind there remaineth that which in like cases was wont to be the only remedy against stiff necked, and stubborn persons, that is, you must be hampered by the laws, & compelled either to obey whether ye will or no, or else to suffer that, which a rebel to the laws ought to suffer. Do you not know that whosoever refuseth to obey the laws of the realm, he bewrayeth himself to be an enemy to his country? Do you not know that this is the readiest way to stir up sedition, and civill war? It is better that you should bear your own sin, then that through the example of your breach of the common laws the common quiet should be disturbed. How can you say, you will be the Queens true subject, when as you do openly profess that you will not keep her laws?
For asmuche as I perceaue you are so stiffely, I wyll not say obstinately bente, and so wedded to your opinion, that no gentle exhortations, no holesome counsailes,1 no other kinde of meanes can call you home to a better mynde there remayneth that which in like cases was wonte to be the onely remedy against stiffe necked, and stubborne persons, that is, you must be hampered by the lawes, & compelled eyther to obey whether ye will or no, or els to suffer that, which a rebell to the lawes ought to suffer. Doe you not knowe that whosoeuer refuseth to obey the lawes of the realme, he bewrayeth himselfe to be an enemye to hys countrey? Do you not know that this is the redyest waye to stirre vp sedition, and ciuill warre? It is better yt you should beare your owne sinne, then that through the example of your breache of the common lawes the common quyet should be disturbed. How can you say, you will be the Queenes true subiect, when as you do openly professe that you will not keepe her lawes?
O heavenly father, the father of all wisdom, understanding, ⟨p. 1723⟩and true strength,1 I beseech thee for thy only Son our saviour Christs sake, look mercifully upon me wretched creature, and send thine holy spirit into my breast, that not only I may understand according to thy wisdom,2 how this pestilent and deadly dart is to be borne of, and with what answer it is to be beaten back but also when I must join to fight in the field for the glory of thy name, that then I being strengthened with the defence of the right hand, may manfully stand in the confession of thy faith, and of thy truth, and continue in the same unto the end of my life, thorough the same our Lord Jesus Christ. Amen.
O heauenly father, the father of all wisedome, vnderstanding, ⟨p. 1723⟩and true strength,1 I beseeche thee for thy onelye sonne our sauiour Christes sake, looke mercifully vppon me wretched creature, and send thine holy spirite into my brest, that not onely I may vnderstand according to thy wisedome,2 howe this pestilent and deadly darte is to bee borne of, and with what aunswere it is to be beaten back but also when I must ioyne to fight in the field for ye glory of thy name, that then I being strengthned with the defense of the right hand, may manfully stand in the confession of thy fayth, and of thy truth, and continue in ye same vnto the end of my lyfe, thorough the same our Lord Iesus Christ. Amen.
Now to the objection. I grant it to be reasonable, that he which by words and gentleness cannot be made yield to that is right, and good, should be bridled by the strait correction of the laws: that is to say, he that will not be subject to Gods word, must be punished by the laws. It is true that is commonly said: He that will not obey the Gospel, must be tamed and taught by the rigour of the law. But these things ought to take place against him, which refuseth to do that is right and just, according to true godliness, not against him, which cannot quietly bear superstitions, but doth ha•e, and detest from his age such kind of proceedings, and that for the glory of the name of God. To that which ye say a transgressor of the common laws bewrayeth himself to be an enemy of his country, surely a man ought to look unto the nature of the laws, what manner of laws they be which are broken. For a faithful Christian ought not to think alike of all manner of laws. But that saying ought only truly to be understanded of such laws as be not contrary to Gods word. Otherwise whosoever love their country in truth (that is to say in God) they will always judge (if at any time the laws of God and man be then contrary to the other) that a man ought rather to obey God then man.1 And they that think otherwise, and pretend a love to their country, forasmuch as they make their country to fight as it were against God, in whom consisteth the only stay of that country, surely I do think that such are to be judged most deadly enemies, and traitors to their country. For they that fight against God, which is the safety of their country, what do they else but go about to bring upon their country a present ruin and destruction. But they that do so are worthy to be judged enemies to their country, and betrayers of the Realm. Therefore &c.
Now to the obiection. I graunt it to bee reasonable, that he whiche by wordes and gentlenes cannot be made yeld to that is right, and good, shoulde be brideled by the straite correction of the lawes: that is to say, he that wyll not be subiecte to Gods word, must bee punished by the lawes. It is true that is commonly sayd: He that wil not obey the Gospell, must be tamed and taught by the rigour of the law. But these thinges ought to take place agaynst him, whiche refuseth to doe that is right and iust, according to true godlines, not against him, which cannot quietly beare superstitions, but doth ha•e, and detest from his age such kinde of proceedinges, and that for the glorye of the name of God. To that whiche ye say a trangressour of the common lawes bewrayeth himselfe to be an enemye of his countrey, surely a man ought to looke vnto the nature of the lawes, what maner of lawes they be which are broken. For a faythful Christian ought not to thinke alike of all maner of lawes. But that saying ought onely truely to be vnderstanded of suche lawes as be not contrarye to Gods word. Otherwise whosoeuer loue their countrey in truth (that is to say in God) they will alwayes iudge (if at any time the lawes of God and man be then contrarye to the other) that a man ought rather to obeye God then man.
But this is the readiest way (ye say) to stir up sedition to trouble the quiet of the common wealth: therefore are these things to be repressed in time, by force of laws. Behold Satan doth not cease to practise his old guiles, and accustomed subtleties.1 He hath ever this dart in a readiness to hurl against his adversaries, to accuse them of sedition that he may bring them (if he can) in danger of the higher powers. For so hath he by his ministers always charged the Prophets of God. Ahab said unto Elijah: art thou he that troubleth Israel? The false Prophets also complained to their Princes of Jeremiah, that his words were seditious and not to be suffered: did not the scribes, and Pharisees falsely accuse Christ as a seditious person, and one that spake against Cesar? Did they not at the last cry,2 if thou let this man go, you are not Caesars friend? The Orator Tertullus, how doth he accuse Paul before Felix the high Deputy? We have found this man (saith he) a pestilent fellow, & a stirrer of sedition, unto all the Jews in the whole world. &c. But I pray you were these men as they were called seditious persons? Christ, Paul, and the Prophets? God forbid. But they were of false men falsely accused. And wherefore I pray you but because they reproved before the people their giles, superstition, and deceits. And when the other could not bear it, and would gladly have had them taken out of the way, they accused him as seditious persons, and troublers of the common wealth, that being by this means made hateful to the people, and Princes, they might the more easily be snatched up to be tormented, and put to death. But how far they were from all sedition, their whole doctrine, life and conversation doth well declare. For that which was objected last of all, that he cannot be a faithful subject to his prince, which professeth openly that he will not observe the laws, which the Princes hath made: here I would wish that I might have an indifferent Judge, & one that feareth God to whose judgement in this cause I promise I will stand. I answer therefore, a man ought to obey his Prince, but in the Lord, and never against the Lord. For he that knowingly obeyeth his Prince against God, doth not a duty to the Prince, but is a deceiver of the Prince and an helper unto him to work his own destruction.
But this is the redyest way (ye say) to stir vp sedition to trouble the quiet of the common wealth: therefore are these things to be repressed in tyme, by force of lawes. Beholde Sathan doth not cease to practise hys olde guiles, and accustomed subleties.
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?
