A67927:798
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.
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.
He is also unjust which giveth not the prince that is the princes, and to GOD that is GODS. Here cometh to my remembrance, that notable saying of Ualentinianus the Emperor for choosing the Bishop of Milan. Set him (saith he) in the Bishops seat, to whom if we (as man) do offend at any time,1 we may submit our selves, Polycarp the most constant Martyr, when he stood before the chief Ruler, and was commanded to blaspheme Christ, and to swear by the fortune of Cesar. &c. he answered with mild spirit: we are taught (saith he) to give honour unto Princes, and those powers which be of God: but such honour as is not contrary to Gods religion.
Hee is also vniust whiche geueth not the prince that is the princes, and to GOD that is GODS. Here commeth to my remembraunce, that notable saying of Ualentinianus the Emperoure for choosing the Bishop of Millayne. Set him (saith he) in the Bishoppes seate, to whome if we (as man) do offend at any tyme,1 wee may submitte our selues, Policarpus the most constaunt Martyr, when he stoode before the chiefe Ruler, and was commaunded to blaspheme Christ, and to sweare by the fortune of Cesar. &c. he aunswered with milde spirite: wee are taught (sayth he) to geue honour vnto Princes, and those powers which be of God: but such honour as is not contrary to Gods religion.
Hither unto ye see good father, how I have in words only made as it were a flourish before the fight, which I shortly look after, and how I have begun to prepare certain kinds of weapons, to fight against the adversary of Christ, and to inure with my self, how the da••s of the old enemy may be borne of,1 and after what sort I may smite him again with the sword of the spirit. I learn also hereby to be in ure with armour, and to assay how I can go armed. In Tyndale where I was borne, not far from the Scottish borders, I have known my countrymen to watch night and day in their harness, such as they had, that is in their Jacks, & their spears in their hands (you call them northern gads) specially when they had any privy warning of the coming of the Scots. And so doing, although at every such bickerings some of them spent their lives, yet by such means like pretty men they defended their country, And those that so dyed, I think that before God they dyed in a good quarrel, and their offspring and progeny all the country loved them the better for their fathers sake. And in the quarrel of Christ our saviour, in the defence of his own divine ordinances, by the which he giveth unto us life and immortality, yea, in the quarrel of faith, and christian religion, wherein resteth our everlasting salvation, shall we not watch?2 shall we not go always armed? ever looking when our adversary (which like a roaring Lyon seeketh whom he may devour) shall come upon us by reason of our slothfulness? yea, and woe be unto us,3 if he can oppress us unawares which undoubtedly he will do, if he find us sleeping. Let us awake therefore. For if the good man of the house knew what hour the thief would come, he would surely watch & not suffer his house to be broken up. Let us awake therefore I say: Let us not suffer our house to be broken up.4 Resist the devil, saith S. James, & he will flee from you. Let us therefore resist him manfully, and taking the cross upon our shoulders, let us follow our captain Christ who by his own blood hath dedicated and hallowed the way which leadeth unto the father, that is,5
Let us follow I say, whether he calleth & allureth us, that after these afflictions which last but for a moment whereby he trieth our faith as gold by the fire, we may everlastingly reign and triumph with him in the glory of the father, and that through the same our Lord and saviour Jesus Christ, to whom with the father and the holy Ghost be all honour and glory now and for ever. Amen. Amen.
Let vs follow I say, whether hee calleth & allureth vs, that after these afflictions which last but for a moment whereby he tryeth our fayth as gold by the fire, we may euerlastingly raygne and triumph with him in the glory of the father, and that through the same our Lord and sauior Iesus Christe, to whome with the father and the holye Ghost be all honour and glory nowe and for euer. Amen. Amen.
Good father, forasmuch as I have determined with my self, to pour forth these my cogitations into your bosom, here me thinketh I see you suddenly lifting up your head towards heaven, after your manner, and then looking upon me with your prophetical countenance, and speaking unto me, with these or like words. Trust not my son (I beseecheth you vouchsafe me the honour of this name:1 for in so doing I shall think my self both honoured, and loved of you.) Trust not I say my son to these word weapons: for the kingdom of God is not in words but in power. And remember always the words of the Lord: do not imagine afore hand,2 what and how you will speak. For it shall be given you, even in that same hour what ye shall speak. For it is not ye that speak, but the spirit of your father which speaketh in you. I pray you therefore father, pray for me, that I may cast my whole care upon him, & trust upon him in all perils. For I know, and am surely persuaded,3 that whatsoever I can imagine or think afore hand, it is nothing, except he assist me with his spirit when the time is. I beseech you therefore Father, pray for me, that such a complete harness of the spirit, such boldness of mind may be given unto me,4 that I may out of a true faith say with David. I will not trust in my bow, and it is not my sword, that shall save me. For he hath no pleasure in the strength of an horse. &c. But the Lords delight is in them that fear him and put their trust in his mer•y. I beseech you pray, pray, that I may enter this fight only in the name of God, and that when all is past, I being not overcome through his gracious aid, may remain, ⟨p. 1724⟩and stand fast in him, till that day of the Lord, in that which to them that obtain the victory,5 shall be given the lively Manna to eat,6 and a triumphant Crown for evermore.
Now Father, I pray you help me to buckle on this gear a little better. For ye know the deepness of Satan being an old soldier, and you have coloured with him or now: blessed be God, that hath ever aided you so well. I suppose he may well hold you at the bay. But truly he will not be so willing (I think) to join with you, as with us younglings.1
Now Father, I pray you helpe me to buckle on thys geare a little better. For ye know the deepenes of Sathan being an olde souldiar, and you haue collored with him or now: blessed be God, that hath euer ayded you so well. I suppose he may well hold you at the baye. But truely hee will not be so willing (I thinke) to ioyne with you, as with vs younglinges.1
Sir I beseech you, let your servant read this my babbling unto you, and now and then as it shall seem unto you best, let your pen run on my book: spare not to blot my paper. I give you good leave.
Syr I beseeche you, let your seruaunt reade this my babling vnto you, and now and then as it shal seeme vnto you best, let your pen runne on my booke: spare not to blotte my paper. I geue you good leaue.
1Sir I have caused my man not only to read your armour unto me, but also to write it out. For it is not only no bare armour, but also well buckled armour. I see not how it could be better. I thank you even from the bottom of my hart for it, and my prayer shall you not lack trusting that you do the like for me. For in deed there is the help. &c, Many things make confusion in memory. And if I were as well learned as saint Paul, I would not bestow much amongest them: further then to gall them, and spurgall too, when and where as occasion were given and matter came to mind: for the law shall be their shoot anchor, stay, and refuge. Therefore there is no remedy, namely, now when they have the master bowl in their hand and rule the roast, but patience. Better it is to suffer what cruelly they will put unto us, then to incur Gods high indignation. Wherefore good my Lord be of good cheer in the Lord, with due consideration what he requireth of you, and what he doth promise you. Our common enemy shall do no more then God will permit him. God is faithful,2 which will not suffer us to be tempted above our strength &c. Be at a point what ye will stand unto: stick unto that and let them both say and do what they list. They can but kill the body, which otherwise is of it self mortal. Neither yet shall they do that when they list, but when God will suffer them, when the hour appointed is come. To use many words with them it shall be but in vain, now that they have a bloody and deadly law prepared for them. But it is very requisite that ye give a reasonable account of your faith,3 if they will quietly hear you, else ye know in a wicked place of judgement a man may keep silence, after the example of Christ. Let them not deceive you with their sophistical Sophisms and fallacies you know that false things may have more appearance of truth,4 then things that be most true: therefore Paul giveth us a watchē word. Let no man deceive you with likeliness of speech. Neither is it requisite that with the contentious ye should follow strife of words,5 which tend to no edification, but to the subversion of the hearers, and the vain bragging and ostentation of the adversaries. Fear of death doth most persuade a great number. Be well ware of that argument:
for that persuaded Shaxton (as many men thought) after that he had once made a good profession, openly before the judgement seat. The flesh is weak, but the willingness of the spirit shall refresh the weakness of the flesh.
for that perswaded Shaxton (as manye menne thought) after that he had once made a good profession, openly before the iudgement seate. The flesh is weake, but the willingnes of the spirite shal refresh the weakenesse of the fleshe.
The number of the criers under the altar must needs be fulfilled: if we be segregated thereunto, happy be we. That is the greatest promotion that God giveth in this world,1 to be such Philippians to whom it is given, not only to believe, but also to suffer. &c. But who is able to do these things? Surely all our ability, all our sufficiency is of God.2 He requireth and promiseth. Let us declare our obedience to his will, when it shall be requisite, in the rime of trouble, yea in the middest of the fire.
The number of the cryars vnder the aultar must needs be fulfilled: if we be segregated thereunto, happy be wee. That is the greatest promotion that God geueth in thys world,1 to be such Phillippians to whome it is geuen, not only to beleue, but also to suffer. &c. But who is able to do these thinges? Surely all our habilitie, all our sufficiencye is of God.2 He requireth and promiseth. Let vs declare our obedience to his wil, when it shalbe requisite, in the ryme of trouble, yea in the middest of the fire.
Hither vnto ye see good father, how I haue in words onely made as it were a florishe before the fight, whiche I shortly looke after, and how I haue begonne to prepare certayne kindes of weapons, to fight agaynst the aduersary of Christ, and to inuse with my selfe, how the da••s of the olde enemy may bee borne of,1 and after what sorte I may smite him againe with the sword of the spirit. I learn also hereby to be in vre with armour, and to assaye howe I can go armed. In Tindall where I was borne, not far from the Scottish borders, I haue knowne my countreymen to watch night and day in theyr harnes, suche as they had, that is in theyr Iackes, & theyr speares in their hands (you call them northern gads) specially when they had any priuy warning of the comming of the Scottes. And so doing, although at euery such bickerings some of them spent their liues, yet by such meanes like prettye men they defended their countrey, And those that so dyed, I thynke that before God they dyed in a good quarrell, and theyr ofspring and progeny all the countrey loued them the better for theyr fathers sake. And in the quarrell of Christ our sauiour, in the defense of his owne diuine ordinaunces, by the which he geueth vnto vs lyfe and immortalitie, yea, in the quarrell of fayth, and christian religion, wherin resteth our euerlasting saluation, shall wee not watche?2 shall wee not go alwayes armed? euer looking when our aduersary (whiche like a roaring Lyon seeketh whome hee may deuour) shall come vpon vs by reason of oure slouthfulnes? yea, and woe be vnto vs,3 if he can oppresse vs vnawares whiche vndoubtedly hee will doe, if he finde vs sleepyng. Let vs awake therefore. For if the good man of the house knew what houre the theefe would come, he would surely watch & not suffer his house to be brokē vp. Let vs awake therfore I say: Let vs not suffer our house to be brokē vp.4 Resist the deuill, sayth S. Iames, & he will flee frō you. Let vs therefore resist him manfully, and taking the crosse vpon our shoulders, let vs followe our captayne Christ who by hys owne bloud hath dedicated and hallowed the way whiche leadeath vnto the father, that is,5 to the light which no man can attayne, the fountayn of the euerlasting ioyes.
Good father, forasmuche as I haue determined wyth my selfe, to poure forth these my cogitations into your bosome, here me thinketh I see you sodainly lifting vp your head towardes heauen, after youre maner, and then looking vpon me with your propheticall countenaunce, and speaking vnto me, with these or like woordes. Trust not my sonne (I beseethe you vouchsafe me the honour of this name:1 for in so doing I shall thinke my selfe both honoured, and loued of you.) Trust not I say my sonne to these worde weapons: for the kingdom of God is not in words but in power. And remember alwayes the wordes of the Lord: do not imagine afore hand,2 what and how you wil speake. For it shall be geuen you, euen in that same houre what ye shall speake. For it is not ye that speake, but ye spirite of your father which speaketh in you. I pray you therfore father, pray for me, that I may cast my whole care vppon him, & trust vpon him in all perils. For I know, and am surely perswaded,3 that whatsoeuer I can imagine or think afore hand, it is nothing, except he assist me with his spirite when the tyme is. I beseeche you therefore Father, pray for me, that such a complet harnes of the spirite, such boldnes of minde may be geuen vnto me,4 that I may out of a true faith say with Dauid. I wil not trust in my bow, and it is not my sword, yt shal saue me. For he hath no plesure in the strength of an horse. &c. But the Lordes delight is in them that feare him and put theyr trust in his mer•y. I beseech you pray, pray, that I may enter this fight only in the name of God, and that when all is past, I being not ouercome through his gracious ayde, may remayne, ⟨p. 1724⟩and stand fast in him, till that day of the Lord, in yt which to them that obtayne the victorye,5 shall be geuen the liuely Manna to eate,6 and a triumphant Crowne for euermore.
1Syr I haue caused my man not onely to reade youre armour vnto me, but also to write it out. For it is not only no bare armure, but also well buckled armure. I see not how it coulde be better. I thanke you euen from the bottome of my hart for it, and my prayer shall you not lacke trusting that you doe the like for me. For in deede there is the helpe. &c, Many thinges make confusion in memory. And if I were as well learned as sainct Paule, I woulde not bestow much amongest them: further then to gaul thē, and spurgal too, when and where as occasion were geuen and matter came to minde: for the lawe shalbe their shote anchor, staye, and refuge. Therefore there is no remedye, namely, now whē they haue ye maister bowle in their hand and rule ye roste, but pacience. Better it is to suffer what cruely they wil put vnto vs, then to incurre Gods high indignation. Wherefore good my Lord be of good cheare in the Lord, with due consideration what hee requireth of you, and what he doth promise you. Our common enemy shall do no more then God will permit him. God is faithfull,2 which wil not suffer vs to be tēpted aboue our strēgth &c. Be at a poynt what ye wil stand vnto: sticke vnto that and let them both say and do what they list. They can but kil the body, whiche otherwise is of it selfe mortall. Neyther yet shal they do that when they list, but when God wil suffer them, when the houre appoynted is come. To vse many wordes with them it shal be but in vayne, nowe that they haue a bloudy and deadly lawe prepared for thē. But it is very requisite that ye geue a reasonable accompt of your fayth,3 if they wil quietly heare you, els ye knowe in a wicked place of iudgement a man may keepe silence, after the example of Christ. Let them not deceiue you with their sophistical Sophismes and fallacies you knowe that false thinges may haue more apparence of truth,4 then thinges that be most true: therefore Paule geueth vs a watchē worde. Let no man deceiue you with likelines of speache. Neither is it requisite that with the contentious ye shulde follow strife of wordes,5 which tend to no edification, but to the subuersion of the hearers, and the vayne braggyng and ostentation of the aduersaries. Feare of deathe doth most perswade a great number. Be well ware of that argument:
