A67927:929
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.
First, came out the Prior of the Black Friars called Buckneham, otherwise surnamed Domine labia, 1who thinking to make a great hand against Master Latimer, about the same time of Christmas, when Master Latimer brought forth his cards to deface belike the doings of the other, brought out his Christmas Dice, casting there to his audience cinque and quater: meaning by the cinque five places in the New Testament, and the four Doctors by the quater, by which his cinque quater, he would prove, that it was not expedient the Scripture to be in English, least the ignorant and vulgar sort thorough the occasion thereof, might happily be brought in danger to leave their vocation, or else to run into some inconvenience: as for example.
First, came out the Priour of the Blacke Friers called Buckneham, otherwyse surnamed Domine labia, 1who thinking to make a great hand agaynst Maister Latimer, about the same tyme of Christenmas, when Maister Latymer brought foorth hys cardes to deface belyke the doyngs of the other, brought out hys Christenmasse Dice, castyng there to hys audience cinque and quater: meaning by the cinque fiue places in the New Testament, and the foure Doctors by the quater, by which his cinque quater, he would prooue, that it was not expedient the Scripture to be in English, least the ignoraunt and vulgar sort thorough the occasion thereof, myght happily be brought in daunger to leaue their vocation, or els to runne into some inconuenience: as for example.
The Ploughman when he heareth this in the Gospel:1 No man that layeth his hand on the Plough, and looketh back, is meet for the kingdom of God, might peradventure hearing this, cease from his plough. Likewise the Baker when he heareth that a little Leaven corrupteth a whole lump of dowe, may percase leave our bread unleavened, and so our bodies shall be unseasoned. Also the simple man when he heareth in the Gospel: If thine eye offend thee, pluck it out, and cast it from thee, may make him self blind, and so fill the world full of beggars. These with other mo, this clerkly Friar brought out to the number of five, to prove his purpose.
The Plowman when he heareth this in the Gospell:1 No man that layeth hys hand on the Plough, and looketh backe, is meete for the kyngdome of God, might peraduē ture hearyng this, cease from his plough. Likewyse the Baker when he heareth that a little Leauen corrupteth a whole lumpe of dowe, may percase leaue our bread vnleuened, and so our bodies shall be vnseasoned. Also the simple man when he heareth in the Gospell: If thine eye offend thee, pluck it out, and cast it from thee, may make him selfe blynd, and so fill the world ful of beggers. These with other mo, this clarkely Frier brought out to the number of fiue, to prooue his purpose.
Master Latimer hearing this Friarly Sermon of Doctor Bucknham, cometh again the after noon, or shortly after to the Church, to answer the Friar, where resorted to him a great multitude, as well of the University, as of the Town, both Doctors and other Graduates, with great expectation to hear what he could say: among whom also, directly in the face of Latimer underneath the pulpit, sate Bucknham the foresaid Friar Prior of the black Friars, with his black Friars coal about his shoulders.
Maister Latymer hearyng this Frierly Sermon of Doctour Bucknham, commeth agayne the after noone, or shortly after to the Church, to aunswer the Frier, where resorted to hym a great multitude, as well of the Uniuersitie, as of the Towne, both Doctours and other Graduates, with great expectation to heare what he could say: among whom also, directly in the face of Latymer vnderneath the pulpit, sate Bucknham the foresayd Frier Prior of the blacke Friers, with his blacke Friers coule aboute hys shoulders.
Then M. Latimer first repeating the Friarly reasons of Doctor Bucknham, whereby he would prove it a dangerous thing for the vulgar people,1 to have the Scripture in the vulgar tongue, so refuted the Fryer, so answered to his objections, so dallied with his bald reasons of the Ploughman looking back, and of the Baker leaving his bread unleavened, that the vanity of the Friar might to all men appear, well proving and declaring to the people, how there was no such fear nor danger for the Scriptures to be in English as the Friar pretended: at lest this requiring, that the scripture might be so long in English tongue, till English men were so mad, that neither the Ploughman durst look back, nor the Baker would leave his bread unleavened. And proceeding moreover in his Sermon, he began to discourse of the mystical speeches, and figurative phrases of the Scripture: which phrases he said were not so diffuse and difficult, as they were common in the Scripture, and in the Hebrew tongue most commonly used and known, and not only in the Hebrew tongue: But also every speech (sayeth he) hath his Metaphors and like figurative significations, so common and vulgar to all men, that the very Painters do paint them on walls and in houses.
Then M. Latymer first repeatyng the Frierly reasons of Doctour Bucknham, whereby hee would prooue it a daungerous thyng for the vulgare people,1 to haue the Scripture in the vulgar tongue, so refuted the Fryer, so aunswered to hys obiections, so dallied with hys balde reasons of the Ploughman lookyng backe, and of the Baker leauyng hys bread vnleauened, that the vanitie of the Frier myght to all men appeare, well proouyng and declaryng to the people, howe there was no such feare nor daunger for the Scriptures to be in English as the Frier pretended: at lest this requiryng, that the scripture might be so long in English tongue, tyll English men were so madde, that neyther the Ploughman durst looke back, nor the Baker would leaue hys breade vnleauened. And proceedyng moreouer in hys Sermon, he began to discourse of the mysticall speaches, and figuratiue phrases of the Scripture: which phrases he sayd were not so diffuse and difficult, as they were common in the Scripture, and in the Hebrue tongue most commonlye vsed and knowen, and not onelye in the Hebrue tongue: But also euerye speach (sayeth he) hath hys Metaphors and lyke figuratiue significations, so common and vulgar to all men, that the very Painters do paynt them on walles and in houses.
As for example (sayeth he, looking toward the Friar that sate over against him) when they paint a fox preaching out of a Friars coal, none is so mad to take this to be a Fox that preacheth, but know well enough the meaning of the matter, which is to paint out unto us, ⟨p. 1735⟩what hypocrisy, craft and subtle dissimulation lieth hid many times in these Friars cowls, willing us thereby to beware of them. In fine, Friar Bucknham with this Sermon was so dashed, that never after he durst peep out of the pulpit against M. Latimer.
As for example (sayeth he, lookyng toward the Frier that sate ouer agaynst hym) when they paynt a foxe preachyng out of a Friers coule, none is so madde to take this to be a Foxe that preacheth, but knowe well enough the meanyng of the matter, which is to paynte out vnto vs, ⟨p. 1735⟩what hypocrisie, craft and subtile dissimulation lyeth hid many tymes in these Friers coules, willyng vs thereby to beware of them. In fine, Frier Bucknham wyth this Sermon was so dashed, that neuer after hee durst peepe out of the pulpit agaynst M. Latymer.
1Besides this Bucknham there was also another railing Friar, not of the same coat, but of the same note and faction, a grey Friar and a Doctor, an outlandish man called D. Uenetus, who likewise in his brawling sermons, railed and raged against M. Latimer, calling him a mad and brainless man, and willing the people not to believe him, &c. To whom M. Latimer answering again, taketh for his ground the words of our Saviour Christ, Math. 5.2 Thou shalt not kill, &c. but I say unto you, who so ever is angry with his neighbour shall be in danger of judgement: and who so ever shall say unto his Neighbour Racha (or any other like words of rebuking, as brainless) shall be in danger of counsel: And who so ever shall say to his neighbour fool, shall be in danger of hell fire. &c.
1Besides this Bucknham there was also another rayling Frier, not of the same coate, but of the same note and faction, a gray Frier and a Doctor, an outlandishman called D. Uenetus, who likewyse in his brawling sermons, rayled and raged agaynst M. Latymer, calling him a mad and braynelesse man, and willyng the people not to beleue hym, &c. To whome M. Latymer aunsweryng agayne, taketh for hys ground the wordes of our Sauiour Christ, Math. 5.2 Thou shalt not kyll, &c. but I say vnto you, who so euer is angry with hys neighbour shall bee in daunger of iudgement: and who so euer shall say vnto hys Neighbour Racha (or any other lyke wordes of rebukyng, as braynelesse) shall be in danger of counsayle: And who so euer shall say to his neighbour foole, shall be in daunger of hell fire. &c.
In discussing of which place, first he divideth the offence of killing into three branches.1 One to be with hand, an other with hart, the third with word. With hand when we use any weapon drawn, to spill the life of our neighbour. With hart, when we be angry with him. With word, when in word or countenance we disdainfully rebuke our neighbour, or despitefully revile him. Words of rebuking are when we speak any opprobrious and unseemly thing, whereby the patience of our neighbour is moved, as when we call him mad (said he) or brainless, or such like, which are guilty of Counsel. Words of spite or reviling, are, when we call him fool: which Christ saith is guilty of hell fire, &c.
In discussing of which place, first hee deuideth the offence of killyng into three branches.1 One to be with hand, an other with hart, the third with word. With hand when we vse any weapon drawen, to spill the lyfe of our neighbor. With hart, when we be angry with hym. With word, when in word or countenance we disdainfully rebuke our neighbour, or despitefully reuile hym. Wordes of rebukyng are when we speake any opprobrious and vnseemly thyng, whereby the pacience of our neighbour is mooued, as when we call hym mad (sayd he) or braynelesse, or such lyke, which are guiltie of Counsaile. Wordes of spite or reuilyng, are, whē we call hym foole: which Christ saith is guilty of hell fire, &c.
Thus M. Latimer in handling and trimming this matter, after that with the weight of Christs words, and the explaining of the same, he had sufficiently borne the Friar clean down, then he turned to the v. chapter of the book of Wisdom. Out of the which chap. he declared to the audience,1 how the true servants and Preachers of God in this world commonly are scorned and reviled of the proud enemies of Gods word, which count them here as mad men, fools, brainless, and *drunken: so did they (said he) in the Scripture call them which most purely preached, and set forth the glory of Gods word. But (said he) what will be the end of these jolly fellows, or what will they say in the end? Nos insensati, nos insensati, &c. We mad men, we mad fools, We, we, our selves, &c. And that will be their end, except they repent. And thus ending his Sermon, he so confounded the poor Friar, that he drove him not only out of countenance, but also clean out of the University.
Thus M. Latimer in handlyng and trimmyng this matter, after that with the weight of Christes words, and the explanyng of the same, hee had sufficiently borne the Frier cleane downe, then he turned to the v. chapter of the booke of Wisdome. Out of the which chap. hee declared to the audience,1 how the true seruauntes and Preachers of God in this world commonly are scorned and reuiled of the proud enemies of Gods word, which count them here as mad men, fooles, brainelesse, and *drunken: so did they (sayed he) in the Scripture call them which most purely preached, and set foorth the glory of Gods word. But (said he) what will be the ende of these iolly fellowes, or what will they say in the ende? Nos insensati, nos insensati, &c. We mad men, we mad fooles, We, we, our selues, &c. And that will be their end, except they repent. And thus endyng his Sermon, he so confounded the poore Frier, that hee droue hym not onely out of countenaunce, but also cleane out of the Uniuersitie.
But what should I here stand deciphering the names of his adversaries, when whole swarms of Friars & doctors flocked against him on every side almost through the whole University, preaching likewise & barking against him. Amongest whom was Doct. Watson Master of Christs College, whose scholar Latimer had been afore. D. Notaries, Master of Clare Hall. D. Philo Master of Michael house, D. Metcalfe Master of Saint Johns, D. Blithe of the Kings hall. D. Bullock Master of the Queens College, D. Cliff of Clement house, Doctor Dons of Jesus College, Doctor Palms Master of S. Nicholas Hostel, Bain, Rud, and Greenwood Bachelor of Divinity, all three of Saint Johns College. Also Brikenden Bachelor of Divinity of the same house, and Scholar sometime to the said Latimer. Briefly, almost as many as were heads there of houses, so many impugners did this worthy Standard bearer of Christs gospel sustain.
But what should I here stand deciphryng the names of his aduersaries, when whole swarmes of Friers & doctours flockt against hym on euery side almost through the whole Uniuersitie, preachyng likewyse & barking against hym. Amongest whome was Doct. Watson Maister of Christes Colledge, whose scholer Latimer had bene afore. D. Notaries, Maister of Clarehall. D. Philo Maister of Michael house, D. Metecalfe Maister of Saint Iohns, D. Blithe of the Kyngs hall. D. Bullocke Maister of the Queenes Colledge, D. Cliffe of Clement house, Doctor Donnes of Iesus Colledge, Doctor Palmes Maister of S. Nicholas Hostle, Bain, Rud, and Greenewood Bachelor of Diuinitie, all three of Saint Iohns Colledge. Also Brikenden Bachelor of Diuinitie of the same house, and Scholer sometyme to the sayd Latimer. Briefly, almost as many as were heds there of houses, so many impugners did this worthy Standerd bearer of Christes gospell sustayne.
Then came at last D. West B. of Ely, who preaching against M. Latimer at Barwell Abbey,1 forbade him with in the Churches of that University to preach any more. Notwithstanding, so the Lord provided, that D. Barnes Prior of the Augustine Friars, did licence Master Latimer to preach in his Church of the Augustines, & he himself preached at the church by called S. Edwards church, which was the first Sermon of the Gospel which doctor Barnes preached, being upon Christmas even upon a Sunday. Whereupon certain Articles were gathered out of his Sermon, and were commenced against him by M. Tirell fellow of the Kings hall, and so by the Vice chancellor presented to the Cardinal, as in his story before hath been declared.
Then came at last D. West B. of Ely, who preachyng agaynst M. Latimer at Barwell Abbey,1 forbade him with in the Churches of that Uniuersitie to preach any more. Notwithstandyng, so the Lord prouided, that D. Barnes Prior of the Augustine Friers, did licence Maister Latymer to preach in hys Church of the Augustines, & he himselfe preached at the church by called S. Edwards church, which was the first Sermon of the Gospell which doctor Barnes preached, beyng vpon Christenmas euen vpon a Sonday. Wherupon certayne Articles were gathered out of his Sermon, and were commenced against hym by M. Tirell fellow of the Kyngs hall, and so by the Uice chancellor presented to the Cardinal, as in his story before hath bene declared.
This M. Latimer (as you have heard) being baited by the Friars, Doctors, and masters of that University, about the year aforesaid, 1529. notwithstanding the maugre and malice of these malignant adversaries, continued yet in Cambridge, preaching the space of 3. years together▪ with such savour and applause of the godly, also with such admiration of his enemies that heard him, that the Bishop himself coming in, and hearing his gilt, wished himself to have the like, and was compelled to commend him upon the same.
This M. Latimer (as you haue heard) beyng bayted by the Friers, Doctors, and maisters of that Uniuersitie, about the yeare aforesaid, 1529. notwithstandyng the maugre and malice of these malignant aduersaries, continued yet in Cambridge, preaching the space of 3. yeres together▪ with such sauour and applause of the godly, also with such admiration of hys enemies that heard hym, that the Bishop himselfe commyng in, and hearyng his gilt, wyshed hymselfe to haue the lyke, and was compelled to commend hym vpon the same.
So M. Latimer with M. Bilney, after this continued yet in Cambridge a certain space,1 where he with the said Bilney used much to confer and company together, in so much that the place where they most used to walk in the fields, was called long after, the Heretics hill.
So M. Latymer with M. Bilney, after this continued yet in Cambridge a certayne space,1 where he with the sayde Bilney vsed much to conferre and companye together, in so muche that the place where they most vsed to walke in the fieldes, was called long after, the Heretikes hill.
The society of these two, as it was much noted of many in that University: so it was full of many good examples, to all such as would follow their doings, both in visiting the prisoners, in relieving the needy, in feeding the hungry, whereof somewhat is before mentioned in the history of M. Bilney. In a place of his Sermons, M. Latimer maketh mention of a certain history which happened about this time in Cambridge between them two, and a certain woman then prisoner in the Castle or tower of Cambridge, which I thought here not unworthy to be remembered. The history is this: It so chanced that after Master Latimer had been acquainted with the fore said Master Bilney, he went with him to visit the prisoners in the Tower in Cambridge, and being there among other prisoners, there was a woman which was accused that she had killed her own child, which act she plainly and steadfastly denied. Whereby it gave them occasion to search for the matter, and at length they found that her husband loved her not, and therefore sought all means he could to make her away. The matter was thus.
The societie of these two, as it was much noted of many in that Uniuersitie: so it was full of many good examples, to all such as would follow their doyngs, both in visityng the prisoners, in relieuyng the needy, in feeding the hungry, whereof somewhat is before mentioned in the history of M. Bilney. In a place of hys Sermons, M. Latymer maketh mention of a certaine history which happened about this tyme in Cambridge betweene them two, and a certayne woman then prisoner in the Castle or tower of Cambridge, which I thought here not vnworthy to be remembred. The historie is this: It so chaunced that after Maister Latymer had bene acquaynted with the fore sayd Maister Bilney, he went with hym to visite the prisoners in the Tower in Cambridge, and beyng there among other prysoners, there was a woman which was accused that she had killed her owne chylde, which acte she playnly and stedfastly denied. Whereby it gaue them occasion to searche for the matter, and at length they founde that her husbande loued her not, and therefore soughte all meanes he coulde to make her away. The matter was thus.
A child of hers had been sick a whole year, & at length died in harvest time, as it were in a consumption.1 Which when it was gone, she went to have her neighbours to help her to the burial, but all were in Harvest abroad: whereby she was enforced with heaviness of heart, alone to prepare the child to the burial. Her husband coming home, and not loving her, accused her of murdering the child. This was the cause of her trouble, and M. Latimer by earnest inquisition, of conscience thought the woman not guilty. Then immediately after, was he called to preach before king Henry the 8. at Windsor: where after his sermon the kings majesty sent for him,2 and talked with him familiarly. At which time M. Latimer finding opportunity, kneeled down, opened his whole matter to the king, and begged her pardon, which the king most graciously granted, and gave it him at his return homeward. In the mean time the woman was delivered of a child in the prison, whose Godfather was M. Latimer, and mistress Cheek Godmother. But all that while he would not tell her of the pardon, but laboured to have her confess the truth of the matter. At length time came when she looked to suffer,3 and Master Latimer came as he was wont to instruct her: unto whom she made great lamentation and move, to be purified before her suffering, for she thought to be damned if she should suffer without purification. Then M. Bilney being with master Latimer, both told her that that law was made to the Jews, and not to us, and how women be as well in the favour of GOD before they be purified, as after: and rather it was appointed for a civill and politic law, for natural honesty sake, then that they should any thing the more be purified from sin thereby, &c. So thus they travailed with this woman, till they had brought her to a good trade, and then at length showed her the Kings pardon, and let her go.
A child of hers had bene sicke a whole yere, & at length died in haruest tyme, as it were in a consumption.1 Which when it was gone, shee went to haue her neighboures to helpe her to the buriall, but all were in Haruest abroade: whereby she was enforced with heauinesse of heart, alone to prepare the chyld to the buriall. Her husband comming home, and not louyng her, accused her of murtheryng the child. This was the cause of her trouble, and M. Latimer by earnest inquisition, of conscience thought the woman not guilty. Thē immediatly after, was he called to preach before king Henry the 8. at Windsore: where after his sermon the kyngs maiestie sent for hym,
This good act among many other at this time happened in Cambridge, by M. Latimer, and Master Bilney. But this was not alone, for many mo like matters were wrought by them if all were known, whereof partly some are touched before, such especially as concern M. Bilney, mention whereof is above expressed. But as it is commonly seen in the natural course of things, that as the fire beginneth more to kindle, so the more smoke ariseth withal, in much like sort it happened with Master Latimer, whose towardness the more it began to spring, his virtues to be seen, and his doings to be known, the more his adversaries began to spurn and kindle against him. Concerning these adversaries, and such as did molest him, partly their names be above expressed. Among the rest of this number was Doct. Redman, of whom mention is made before in the reign of king Edward, a man savouring at that time somewhat more of superstition, then of true religion, after the zeal of the Pharisees, yet not so malignant or harmful, but of ⟨p. 1736⟩a civill and quiet disposition, and also so liberal in well doing, that few poor Scholars were in that university, which fared not better by his purse. This Doct. Redman being of no little authority in Cambridge, perceiving & understanding the bold enterprise of M. Latimer, in setting abroad the word and doctrine of the Gospel at this time,1 or much about the same, writeth to him, seeking by persuasion to revoke the said Latimer from that kind & manner of teaching: to whom M. Latimer maketh answer again in few words. The sum and effect of both their letters translated out of Latin, here follow to be seen.
This good act among many other at this tyme happened in Cambridge, by M. Latimer, and Maister Bilney. But this was not alone, for many mo lyke matters were wrought by them if all were known, wherof partly some are touched before, such especially as concerne M. Bilney, mention whereof is aboue expressed. But as it is commonly seene in the naturall course of thynges, that as the fire beginneth more to kyndle, so the more smoke aryseth withall, in much lyke sort it happened with Maister Latymer, whose towardnesse the more it beganne to spryng, hys vertues to be seene, and hys doynges to bee knowen, the more hys aduersaries began to spurne and kindle against hym. Concernyng these aduersaries, and such as did molest him, partly their names bee aboue expressed. Among the rest of this number was Doct. Redman, of whome mention is made before in the raigne of king Edward, a man sauouring at that tyme somewhat more of superstition, then of true religion, after the zeale of the Phariseis, yet not so malignant or harmfull, but of
