A67927:803
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.
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.1 And they that thinke otherwise, and pretend a loue to their countrey, forasmuche as they make their countrey to fight as it were agaynst God, in whome consisteth the onely stay of that country, surely I do thinke that such are to be iudged most deadly enemies, and traytours to theyr countrey. For they that fight agaynst God, whiche is the safety of their countrey, what doe they els but go about to bryng vpon theyr countrey a present ruine and destruction. But they that doe so are worthy to be iudged enemyes to their countrey, and betrayours of the Realme. Therefore &c.
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
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.
When that number is fulfilled, which I ween shall be shortly, then have at the papists, when they shall say peace all things are safe,1 when Christ shall come to keep his great Parliament to the redress of all things that be amiss. But he shall not come as the papists feign him, to hide himself and to play bo peep as it were under a piece of bread: but he shall come gloriously,2 to the terror and fear of all Papists: but to the great consolation and comfort of all that will here suffer for him. Comfort your selves one an other with these words.
When that number is fulfilled, which I weene shalbe shortly, then haue at the papists, when they shal say peace al things are safe,1 when Christ shal come to keep his great Parliament to the redresse of al things that be amisse. But he shal not come as the papistes fayne him, to hide himself and to play bo piepe as it were vnder a peece of bread: but he shal come gloriously,2 to the terrour and feare of all Papistes: but to the great consolation and comfort of all that wil here suffer for him. Comfort your selues one an other with these wordes.
Lo sir, here I have blotted your paper vainly, and played the fool egregiously: but so I thought better than not to do your request at this time. Pardon me and pray for me: pray for me I say, pray for me I say. For I am some time so fearful, that I would creep unto a mouse hole: some time God doth visit me again with his comfort. So he cometh and goeth, to teach me to feel & to know mine infirmity to the intent to give thanks to him that is worthy,1 least I should rob him of his duty, as many do, & almost all the world. Fare you well.
Lo syr, here I haue blotted youre paper vaynely, and played ye foole egregiously: but so I thought better thē not to doe your request at this time. Pardon me and praye for me: pray for me I say, pray for me I saye. For I am some time so feareful, that I would creep vnto a mouse hoale: some time God doth visite me agayne with his comforte. So he commeth and goeth, to teache me to feel & to know mine infirmitie to thintent to geue thankes to him that is worthy,1 least I shuld rob hym of hys duety, as many do, & almost al the world. Fare you well.
What credence is to be given to papists it may appear by their racking, writhing, wrenching, and monstrously injuring of Gods holy scripture, as appeareth in the popes law. But I dwell here now in a school of obliviousness. Fare you well once again, and be you steadfast and unmoveable in the Lord. Paul loved Timothy marvellous well, notwithstanding he saith unto him. Be thou partaker of the afflictions of the Gospel: and again. Harden thy self to suffer afflictions. Be faithful unto the death, and I will give thee a Crown of life saith the Lord.
What credence is to be geuē to papists it may appeare by their racking, writhing, wrinching, and mōstrously iniuryng of Gods holy scripture, as appeareth in the popes law. But I dwell here now in a schole of obliuiousnesse. Fare you well once agayne, and be you steadfast and vnmoueable in the Lord. Paule loued Timothy meruelous well, notwithstanding he sayth vnto him. Be thou partetaker of the afflictions of the Gospell: and agayne. Harden thy selfe to suffer afflictions. Bee faythfull vnto the death, and I wyll geue thee a Crowne of life sayth the Lorde.
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:
