N20568:4685
The new and complete book of martyrs; or, An universal history of martyrdom: being Fox's Book of martyrs, revised and corrected, with additions and great improvements. : Containing an authentic account of the lives, persecutions and sufferings of the holy martyrs; and the many dreadful persecutions against the Church of Christ in all parts of the world, by pagans, Jews, Turks, papists, and others, from earliest ages of the church to the present period. ... The whole forming at once a general Christian martyrology, and a complete history of persecutions. / By the Rev. Mr. John Fox, M.A. late of Magdalen College, Oxford. ; Now revised, corrected and improved, with many additional articles, relating to the acts and monuments of the church. By Paul Wright, D.D. ; Embellished with forty elegant copper plate engravings. ; In two volumes. Vol. I[-II].The new and complete book of martyrs; or, An universal history of martyrdom: being Fox's Book of marytrs, revised and corrected, with additions and great improvements. : Containing an authentic account of the lives, persecutions and sufferings of the holy martyrs; and the many dreadful persecutions against the Church of Christ in all parts of the world, by pagans, Jews, Turks, papists, and others, from earliest ages of the church to the present period. ... The whole forming at once a general Christian martyrology, and a complete history of persecutions. / By the Rev. Mr. John Fox, M.A. late of Magdalen College, Oxford. ; Now revised, corrected and improved, with many additional articles, relating to the acts and monuments of the church. By Paul Wright, D.D. ; Embellished with forty elegant copper plate engravings. ; In two volumes. Vol. I[-II].
New-York: printed by William Durell, 1794
Title page typeset from the transcription.
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.
IN few words, to comprehend the whole order of his life, doings and martyrdom: First, this good man, Mr. Rogers, was committed to prison, and there continued a year and half. In prison he was cheerful and earnest in all he went about. Wrote much; his examinations he penned with his own hand, which else had never come to light. Wherein is to be noted, by the way, a memorable working of God's providence. You heard how Mr. Rogers craved of bishop Bonner, going to his burning, that he might speak a few words with his wife, which could not be granted. What these words were it is for no man certainly to determine. It may be supposed that his purpose was, amongst other things, to signify unto her of the book of his examinations and answers, which he had written and privily hid in a secret corner of the prison where he lay. But where man's power lacketh, see how God's providence worketh. For that notwithstanding that during the time of his imprisonment, there was strict search made to take away his letters and writings; yet after his death, his wife and one of her sons, called Daniel, coming into the place where he lay, to seek for his books and writings, and now ready to go away, it chanced her son, casting his eye aside, to spy a black thing, (for it had a black cover, probably because it should not be known) lying in a dark corner under a pair of stairs. Who desiring his mother to see what it was, found it to be the book written with him own hand, containing his examinations and answers, with other matters above specified. In the latter end whereof, this also was contained; which because it concerneth a prophetical fore-warning of things pertaining to the church, I thought (says Mr. Fox) to place the same in his own words, as they are written, which are these: "If God look not mercifully upon England, the seeds of utter destruction are sown in it already by these hypocritical tyrants, and antichristian prelates, popish priests, and double traitors to their natural country. And yet they speak of mercy, of blessing, of the catholic church, of unity, of power, and strengthening of the realm. This double dissimulation will show itself one day when the plague cometh, which undoubtedly will fight upon these crown-shorn captains, and that shortly, whatsoever the godly and the poor realm suffer in the mean while by God's sufferance and will.
IN few words, to comprehend the whole order of his life, doings and martyrdom: First, this good man, Mr. Rogers, was committed to prison, and there continued a year and half. In prison he was chearful and earnest in all he went about. Wrote much; his examinations he penned with his own hand, which else had never come to light. Wherein is to be noted, by the way, a memorable working of God's providence. You heard how Mr. Rogers craved of bishop Bonner, going to his burning, that he might speak a few words with his wife, which could not be granted. What these words were it is for no man certainly to determine. It may be supposed that his purpose was, amongst other things, to signify unto her of the book of his examinations and answers, which he had written and privily hid in a secret corner of the prison where he lay. But where man's power lacketh, see how God's providence worketh. For that notwithstanding that during the time of his imprisonment, there was strict search made to take away his letters and writings; yet after his death, his wife and one of her sons, called Daniel, coming into the place where he lay, to seek for his books and writings, and now ready to go away, it chanced her son, casting his eye aside, to spy a black thing, (for it had a black cover, probably because it should not be known) lying in a dark corner under a pair of stairs. Who desiring his mother to see what it was, found it to be the book written with him own hand, containing his examinations and answers, with other matters above specified. In the latter end whereof, this also was contained; which because it concerneth a prophetical fore-warning of things pertaining to the church, I thought (says Mr. Fox) to place the same in his own words, as they are written, which are these: "If God look not mercifully upon England, the seeds of utter destruction are sown in it already by these hypocritical tyrants, and antichristian prelates, popish priests, and double traitors to their natural country. And yet they speak of mercy, of blessing, of the catholic church, of unity, of power, and strengthening of the realm. This double dissimulation will shew itself one day when the plague cometh, which undoubtedly will fight upon these crown-shorn captains, and that shortly, whatsoever the godly and the poor realm suffer in the mean while by God's sufferance and will.
"SPITE of Nebuchadnezzar's beard, and maugre his heart, the captive, thrall, and miserable Jews must come home again, and have their city and temple built up by Zerubbabel, Esdras, and Nehemiah, &c. and the whole kingdom of Babylon must go to ruin and be taken of strangers, the Persians and Medes. So shall the dispersed English flock of Christ be brought again into their former state, or to a better, I trust in the Lord God, than it was in innocent king Edward's days; and our bloody Babylonical bishops, and the whole crown-shorn company brought to utter shame, rebuke, ruin, decay, and destruction. For God cannot, and undoubtedly will not, suffer for ever their abominable lying, false doctrine, their hypocrisy, blood-thirst, whoredom, idleness, their pestilent life, pampered in all kind of pleasure, their vain boasting pride, their malicious, envious, and poisoned stomachs, which they bear towards his poor and miserable christians. Peter truly warneth, that "If judgment beginneth in the house of God, what shall be the end of them that believe not the gospel? If the righteous scarcely be saved, where shall the ungodly and sinful appear?" Some shall have their punishment here in this world and in the world to come; and they that do escape in this world, shall not escape everlasting damnation. This shall be your end, O ye wicked papists, make ye merry as long as ye may."
AMONGST other words and sayings, which may seem prophetically to be spoken by him, this also may be added, and is notoriously to be marked, that he spake, being then in prison, to the printer of Mr. Fox's book, who then also was laid up for like cause of religion: "Thou," said he, "shalt live to see the alteration of this religion, and the gospel to be freely preached again." And therefore have me commended to my brethren, as well in exile as others, and bid them be circumspect in ⟨p. 432⟩displacing the papists, and putting good ministers into churches, or else their end will be worse than our's. And for lack of good ministers to furnish churches, his device was, (Mr. Hooper also agreeing to the same) that for every ten churches, some one good and learned superintendent should he appointed, which should have under him faithful readers, such as might well be got, so that popish priests should clean be put out, and the bishop once a year to oversee the profiting of the parishes; and if the minister did not his duty, as well in profiting himself in his book, and his parishioners in good instructions, so that they may be trained by little and little to give a reckoning how they do […] then he to be expelled, and another put in […] place: and the bishop to do the like with the superintendent: this was his counsel and request: showing moreover, and protesting in his commendations to his brethren by the printer aforesaid, that if they would not do so, their end, he said, would be worse than theirs.
AMONGST other words and sayings, which may seem prophetically to be spoken by him, this also may be added, and is notoriously to be marked, that he spake, being then in prison, to the printer of Mr. Fox's book, who then also was laid up for like cause of religion: "Thou," said he, "shalt live to see the alteration of this religion, and the gospel to be freely preached again." And therefore have me commended to my brethren, as well in exile as others, and bid them be circumspect in ⟨p. 432⟩displacing the papists, and putting good ministers into churches, or else their end will be worse than our's. And for lack of good ministers to furnish ch•rches, his device was, (Mr. Hooper also agreeing to the same) that for every ten churches, some one good and learned superintend•nt should he appointed, which should have under him faithful readers, such as might well be got, so that popish priests should clean be put out, and the bishop once a year to oversee the profiting of the parishes; and if the minister did not his duty, as well in profiting himself in his book, and his parishioners in good instructions, so that they may be trained by little and little to give a reckoning how they do then he to be expelled, and another put in place: and the bishop to do the like with the superintendant: this was his counsel and request: shewing moreover, and protesting in his commendations to his brethren by the printer aforesaid, that if they would not do so, their end, he said, would be worse than theirs.
BESIDES divers things, touching Mr. Rogers, this is not to be forgotten, how in the days of king Edward VI. there was a controversy among the bishops and clergy, for wearing of priests caps, and other attire belonging to that order. Mr. Rogers being of that number which never went otherwise than in a round cap, during all the time of king Edward, affirmed that he would not agree to that decreement of uniformity, but upon this condition, that if they would needs have such an uniformity of wearing the cap, tippet, &c. then it should also be decreed withal, that the papists, for a difference betwixt them and others, should be constrained to wear upon their s•eeves a chalice with an host upon it. Whereupon if they would consent, he would agree to the other; otherwise he would not, he said, consent to the setting forth of the same, nor ever wear the cap, as indeed he never did
BESIDES divers things, touching Mr. Rogers, this is not to be forgotten, how in the days of king Edward VI. there was a controversy among the bishops and clergy, for wearing of priests caps, and other attire belonging to that order. Mr. Rogers being of that number which never went otherwise than in a round cap, during all the time of king Edward, affirmed that he would not agree to that decreement of uniformity, but upon this condi••on, that if they would needs have such an uniformity of wearing the cap, tippet, &c. then it should also be decreed withal, that the papists, for a difference betwixt them and others, should be constrained to wear upon their s•eeves a chalice with an host upon it. Whereupon if they would consent, he would agree to the other; otherwise he would not, he said, consent to the setting forth of the same, nor ever wear the cap, as indeed he never did
ON the 4th of February, as we have before observed, Mr. Rogers was taken out of Newgate, to be led to the place of execution, when the sheriff asked him, if he would recant his opinions? To this he answered, "That what he had preached, he would seal with his blood." Then, said the sheriff, thou art an heretic. To which Mr. Rogers replied, "That shall be known at the day of judgment." Well, said Mr. Woodroofe, I will never pray for thee. But I will pray for you, said Mr. Rogers; and so he was brought the same day, Monday February 4th, by the sheriffs towards Smithfield, saying the Psalm Mis•rere by the way, all the people wonderfully rejoicing at his constancy, with great praises and thanks to God for the same. And there, in the presence of Mr. Rochester, comptroller of the queen's household, sir Richard Southwell, both the sheriffs, and a great number of people, he was burnt to ashes, washing his hands in the flames as he was burning. A little before his burning, his pardon was brought, if he would have recanted; but he utterly refused it. He was the first martyr, of all the blessed company that suffered in queen Mary's time, that gave the first adventure upon the fire. His wife and children, bring eleven in number, te• able to go, and one sucking at her breast, met him by the way as he went towards Smithfield▪ this sorrowful sight of his own flesh and blood could nothing move him, but he constantly and cheerfully took his death with wonderful patience, in the defence of the gospel of Christ.
ON the 4th of February, as we have before observed, Mr. Rogers was taken out of Newgate, to be led to the place of execution, when the sheriff asked him, if he would recant his opinions? To this he answered, "That what he had preached, he would seal with his blood." Then, said the sheriff, thou art an heretic. To which Mr. Rogers replied, "That shall be known at the day of jud•ment." Well, said Mr. Woodroofe, I will never pray for thee. But I will pray for you, said Mr. Rogers; and so he was brought the same day, Monday February 4th, by the sheriffs towards Smithfield, saying the Psalm Mis•rere by the way, all the people wonderfully rejoicing at his constancy, with great praises and thanks to God for the same. And there, in the presence of Mr. Rochester, comptroller of the queen's houshold, sir Richard Southwell, both the sheriffs, and a great number of people, he was burnt to ashes, washing his hands in the flames as he was burning. A little before his burning, his pardon was brought, if he would have recanted; but he utterly refused it. He was the first martyr, of all the blessed company that suffered in queen Mary's time, that gave the first adventure upon the fire. His wife and children, bring eleven in number, te able to go, and one sucking at her breast, met him by the way as he went towards Smithfield this sorrowful sight of his own flesh and blood could nothing move him, but he constantly and chearfully took his death with wonderful patience, in the defence of the gospel of Christ.
AFTER queen Mary, by public proclamation, in the first year of her reign, had prohibited the sincere preaching of God's holy word, several pious ministers, who had the cure and charge of souls committed to them, did notwithstanding, according to their duty, feed their flock faithfully, not as preachers authorized by public authority, (as the godly order of the realm was in the happy days of blessed king Edward) but as the private pastors of particular flocks, among whom Laurence Saunders was one, a man of good parentage. His bringing up was in learning from his youth, in places meet for that purpose, as in the school of Eaton. From whence (according to the manner there used) he was chosen to go to the king's college in Cambridge, where he continued a scholar three whole years, and profited in knowledge and learning very much for that time: shortly after, he did forsake the university, and went to his parents, upon whose advice he minded to become a merchant, for that his mother, who was a gentlewoman of good estimation, being ⟨p. 433⟩lest a widow, and having a good portion for him among his other brethren, she thought to set him up wealthily and so he coming up to London, was bound […] with a merchant, named sir William […] afterwards chanced to be sheriff of London the same year that Saunders was burnt at Coventry.) Thus, by the mind of his friends, Laurence should needs have been a merchant; but Almighty God, who hath his secret working in all things, saw better for his servant, as it fell out in the end: for although that Saunders was bound by indenture, yet the Lord so wrought inwardly in his heart, th•• he could find no liking in his vocation: so that when his other fellows were busily occupied about their trade, he would secretly withdraw himself into some privy corner, and there fall into solitary lamentations, as one not pleased with that kind of life.
AFTER queen Mary, by public proclamation, in the first year of her reign, had prohibited the sincere preaching of God's holy word, several pious ministers, who had the cure and charge of souls committed to them, did notwithstanding, according to their duty, feed their flock faithfully, not as preachers authorized by public authority, (as the godly order of the realm was in the happy days of blessed king Edward) but as the private pastors of particular flocks, among whom Laurence Saunders was one, a man of good parentage. His bringing up was in learning from his youth, in places meet for that purpose, as in the school of Eaton. From whence (according to the manner there used) he was chosen to go to the king's college in Cambridge, where he continued a scholar three whole years, and profited in knowledge and learning very much for that time: shortly after, he did forsake the university, and went to his parents, upon whose advice he minded to become a merchant, for that his mother, who was a gentlewoman of good estimation, being
IT happened that his master, being a good man, and hearing his 'prentice thus in his secret prayers inwardly to mourn by himself, called him unto him, to know what the cause was of his solitariness and lamentations: who then perceiving him not to fancy that kind of life, (for so Saunders declared unto him) and perceiving also his whole purpose to be bent to the study of books, and spiritual contemplation, like a good man, directed his letters unto his friends, and giving him his indentures, set him free. Thus Mr. Laurence Saunders being ravished with the love of learning, and especially with the reading of God's word, tarried not long in the traffic of merchandise, but shortly returned to Cambridge again to his study, where he began to add to the knowledge of the Latin, the study of the Greek tongue, wherein be profited very much in a little time; therewith also he joined the study of the Hebrew. Then he gave himself wholly to the study of the holy scripture, to furnish himself for the office of a preacher.
IT happened that his master, being a good man, and hearing his 'prentice thus in his secret prayers inwardly to mourn by himself, called him unto him, to know what the cause was of his solitariness and lamentations: who then perceiving him not to fancy that kind of life, (for so Saunders declared unto him) and perceiving also his whole purpose to be bent to the study of books, and spiritual contemplation, like a good man, directed his letters unto his friends, and giving him his indentures, set him free. Thus Mr. Laurence Saunders being ravished with the love of learning, and especially with the reading of God's word, tarried not long in the traffic of merchandize, but shortly returned to Cambridge again to his study, where he began to add to the knowledge of the Latin, the study of the Greek tongue, wherein be profited very much in a little time; therewith also he joined the study of the Hebrew. Then he gave himself wholly to the study of the holy scripture, to furnish himself for the office of a preacher.
IN study he was diligent and painful, in godly life he declared the fruits of a well exercised conscience; he prayed often, and with great fervour, and in his prayers, as also at other times, he had his part of spiritual exercises, in which, when any special assault did come, he felt present relief: then was his company marvellous comfortable. For as his exercises were special teachings, so in the end they proved singular consolations: wherein he became so expert, that within short space he was able to comfort others who were in affliction, by the consolation wherewith the Lord did comfort him. Thus continued he in the university, till he became master of arts, and a long space after.
IN the beginning of king Edward's reign, when God's true religion was introduced, after licence obtained, he began to preach, and was so well liked of them who then had authority, that they had appointed him to read a divinity lecture in the college at Fothringam, where, by doctrine and life, he edified the pious, drew many ignorant to the true knowledge of God, and stopped the mouths of adversaries. He married about that time, and in the married state led a life unblameable before all men. The college of Fothringam being dissolved, he was placed to be a reader in the minster at Litchfield: where he so behaved himself in teaching and living, that his very adversaries did give a full report as well of his learning as of his piety. After a certain space, he departed from Litchfield to a benefice in Leicestershire, called Church-langton, where he keeping residence, taught diligently, and kept a liberal house. From thence he was orderly called to take a benefice in the city of London, named Allhallows in Bread-street. Then he was minded to give over his cure in the country: and therefore after he had taken possession of his benefice in London, he departed from thence into the country, clearly to discharge himself thereof. And even at that time began the broil about the claim that queen Mary made to the crown, by reason whereof he could not accomplish his purpose.
IN the beginning of king Edward's reign, when God's true religion was introduced, after licence obtained, he began to preach, and was so well liked of them who then had authority, that they had appointed him to read a divinity lecture in the college at Fothringam, where, by doctrine and life, he edified the pious, drew many ignorant to the true knowledge of God, and stopped the mouths of adversaries. He married about that time, and in the married state led a life unblameable before all men. The college of Fothringam being dissolved, he was placed to be a reader in the minster at Litchfield: where he so behaved himself in teaching and living, that his very adversaries did give a full report as well of his learning as of his piety. After a certain space, he departed from Litchfield to a benefice in Leicestershire, called Church-langton, where he keeping residence, taught diligently, and kept a liberal house. From thence he was orderly called to take a benefice in the city of London, named Alhallows in Bread-street. Then he was minded to give over his cure in the country: and therefore after he had taken possession of his benefice in London, he departed from thence into the country, clearly to discharge himself thereof. And even at that time began the broil about the claim that queen Mary made to the crown, by reason whereof he could not accomplish his purpose.
IN this trouble, and even among the beginners of it, (such I mean as were for the queen) he preached at Northampton, nothing meddling with the state, but boldly uttered his conscience against popish doctrines, which were like to spring up again in England, as a just: plague for the little love which the English nation did bear to the blessed word of God, which had been so plentifully offered unto them. The queen's party who were there, and heard him, were highly displeased with him for his sermon, and for it kept him among them as a prisoner. But partly for love of his brethren and friends, who were chief doers for the queen among them, partly ⟨p. 434⟩because there was no law broken by his preaching, they dismissed him. He, seeing the dreadful day• at hand, inflamed with the fire of godly real, preached with diligence at both those benefices, as time could serve him, seeing he could resign neither of them now, but into the hands of a papist.
THUS passed he his time in preaching, until that proclamation was put forth, of which mention has been made, at which time he was at his benefice in the country, where he (notwithstanding the proclamation) taught diligently God's truth, confirming the people therein, and arming them against false doctrines, until he was not only commanded to cease, but also with force resisted, so that he could not proceed there in preaching. Some of his friends, perceiving such fearful menacing, counselled him to fly out of the realm, with he refused to do. But seeing he was with violence kept from doing good in that place, he returned towards London to visit the flock, of which he had there the charge.
ON Saturday, October 14th, as he was coming nigh to the city of London, sir John Mordant, a counsellor to queen Mary, did overtake him, and asked him whither he went. I have, said Saunders, a cure in London, and now I go to instruct my people, according to my duty. If you will follow my counsel, said Mr. Mordant, let them alone, and come not at them. To this Saunders answered: How shall I then be discharged before God, if any be sick, and desire consolation, if any want good counsel, and need instruction? or if any should slip into error, and receive false doctrine? Did you not, said Mordant, preach such a day, and named the day, in Bread-street, London? Yes verily, said Saunders, that same is my cure. I heard you myself, said Mr. Mordant: and will you preach now there again? If it please you, said Saunders, to-morrow you may hear me again in that same place, where I will confirm, by the authority of God's word, all that I said then, and whatsoever before that time I taught them.
ON Saturday, October 14th, as he was coming nigh to the city of London, sir John Mordant, a counsellor to queen Mary, did overtake him, and asked him whither he went. I have, said Saunders, a cure in London, and now I go to instruct my people, according to my duty. If you will follow my counsel, said Mr. Mordant, let them alone, and come not at them. To this Saunders answered: How shall I then be discharged before God, if any be sick, and desire consolation, if any want good counsel, and need instruction? or if any should slip into error, and receive false doctrine? Did you not, said Mordant, preach such a day, and named the day, in Bread-street, London? Yes verily, said Saunders, that same is my cure. I heard you myself, said Mr. Mordant: and will you preach now there again? If it please you, said Saunders, to-morrow you may hear me again in that same place, where I will confirm, by the autho•ity of God's word, all that I said then, and whatsoever before that time I taught them.
I would counsel you, said the other, not to preach. If you can and will forbid me by lawful authority, then I must obey, said Saunders. Nay, said he, I will not forbid you, but I do give you counsel. And thus entered they both the city, and departed each from the other. Mr. Mordant, of an uncharitable mind, went to give warning to Bonner, bishop of London, that Saunders would preach in his cure the next day. Saunders resorted to his lodging, with a mind bent to do his duty. Where because he seemed to be somewhat troubled, one who was there about him, asked him how he did. In very deed, said he, I am in prison, till I be in prison; meaning, that his mind was unquiet until he had preached, and that he should have quietness of mind though he were put in prison.
THE next day, which was Sunda• in the afternoon, he made a sermon in his parish, treating on that place which St. Paul writeth […] Corinthians, "I have coupled you to one man, that ye should make yourselves a chaste virgin unto Christ. But I fear lest it come to pass, that as the serpent beguiled Eve, even so your wi•• should be corrupt from the singleness which ye had towards Christ." He recited the sum of that true christian doctrine, thro' which they were coupled to Christ, to receive of him free justification through faith in his blood. The papistical doctrine he compared to the serpent's deceiving: and lest they should be deceived by it, he made a comparison between the voice of God, and the voice of the popish serpent; descending to more particular declaration thereof, as it were to let them plainly see the difference that is between the order of the church service, set forth by king Edward in the English tongue, and comparing it with the popish service then used in the Latin tongue.
THE next day, which was Sunda• in the afternoon, he made a sermon in his parish, treating on that place which St. Paul writeth 〈…〉 Corinthians, "I have coupled you to one man, that ye should make yourselves a chaste virgin unto Christ. But I fear lest it come to pass, that as the serpent beguiled Eve, even so your wi•• should be corrupt from the singleness which ye had towards Christ." He recited the sum of that true christian doctrine, thro' which they were coupled to Christ, to receive of him free justification through faith in his blood. The papistical doctrine he compared to the serpent's deceiving: and lest they should be deceived by it, he made a comparison between the voice of God, and the voice of the popish serpent; descending to more particular declaration thereof, as it were to let them plainly see the difference that is between the order of the church service, set forth by king Edward in the English tongue, and comparing it with the popish service then used in the Latin tongue.
THE first he said was good, because it was according to the word of God, 1 Cor. xiv. and the order of the primitive church. The other, he said, was evil, and though in that evil, be intermingled some good Latin words, yet was it but as a little honey or […] mingled with a great deal of poison. This was the sum of his sermon.
THE first he said was good, because it was according to the word of God, 1 Cor. xiv. and the order of the primitive church. The other, he said, was evil, and though in that evil, be intermingled some good Latin words, yet was it but as a little honey or 〈…〉 mingled with a great deal of poison. This was the sum of his sermon.
