N20568:9135
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.
TU quis es? Which words are as much as to say in English, "Who art thou?" These be the words of the Pharisees, which were sent by the Jews unto St. John Baptist in the wilderness, to have knowledge of him who he was; which words they spake unto him of an evil intent, thinking that he would have taken on him to be Christ, and so they would have had him done by their good wills, because they knew that he was more carnal and given to their laws, than Christ indeed should be, as they perceived by their old prophesies: and also, because they marvelled much at his great doctrine, preaching, and baptizing, they were in doubt whether he was Christ or not: wherefore they said unto him, "Who art thou?" Then answered St. John, and confessed that he was not Christ. Now here is to be noted the great and prudent answer of St. John Baptist unto the Pharisees, that when they required of him who he was, he would not directly answer of himself, what he was himself; but he said he was not Christ, by which saying he thought to put the Jews and Pharisees out of their false opinion, and belief towards him, in that they would have had him to exercise the office of Christ, and so declared further unto them of Christ, saying, "He is in the midst of you, and amongst you, whom ye know not, the latchet of whose shoe I am not worthy to unloose." By this you may perceive that St. John spake much in the praise of his master Christ, professing himself to be in no wise like unto him. So likewise it shall be necessary unto all men and women of this world, not to ascribe unto themselves any goodness of themselves, but all unto our Lord God, as shall appear hereafter, when this question aforesaid [Who art thou?] shall be moved unto them: not as the Pharisees did unto St. John, of an evil purpose, but of a good and simple mind, as may appear hereafter.
TU quis es? Which words are as much as to say in English, "Who art thou?" These be the words of the Pharisees, which were sent by the Jews unto St. John Baptist in the wilderness, to have knowledge of him who he was; which words they spake unto him of an evil intent, thinking that he would have taken on him to be Christ, and so they would have had him done by their good wills, because they knew that he was more carnal and given to their laws, than Christ indeed should be, as they perceived by their old prophesies: and also, because they marvelled much at his great doctrine, preaching, and baptizing, they were in doubt whe•ther he was Christ or not: wherefore they said unto him, "Who art thou?" Then answered St. John, and confessed that he was not Christ. Now here is to be noted the great and prudent answer of St. John Baptist unto the Pharisees, that when they required of him who he was, he would not directly answer of himself, what he was himself; but he said he was not Christ, by which saying he thought to put the Jews and Pharisees out of their false opinion, and belief towards him, in that they would have had him to exercise the office of Christ, and so declared further unto them of Christ, saying, "He is in the midst of you, and amongst you, whom ye know not, the latchet of whose shoe I am not worthy to unloose." By this you may perceive that St. John spake much in the praise of his master Christ, professing himself to be in no wise like unto him. So likewise it shall be necessary unto all men and women of this world, not to ascribe unto themselves any goodness of themselves, but all unto our Lord God, as shall appear hereafter, when this question aforesaid [Who art thou?] shall be moved unto them: not as the Pharisees did unto St. John, of an evil purpose, but of a good and simple mind, as may appear hereafter.
NOW then, according to the preacher's mind, let every man and woman, of a good and simple mind, contrary to the Pharisees' intent, ask this question, Who art thou? This question must be moved to themselves, what they be of themselves, on this fashion, What art thou of thy only and natural generation between father and mother, when thou camest into the world? What substance, what virtue, what goodness art thou of thyself? Which question if thou rehearse oftentimes to thyself, thou shalt well perceive and understand how thou shalt make answer to it: which must be made in this wise; I am of myself, and by myself, coming from my natural father and mother, the child of the anger and indignation of God, the true inheritor of hell, a lump of sin, and working nothing of myself, but all towards hell, except I have better help of another, than I have of myself. Now we may see in what state we enter into this world, that we be of ourselves the true and just inheritors of hell, the children of the ire and indignation of Christ, working all towards hell, whereby we deserve of ourselves perpetual damnation, by the right judgment of God, and the true claim of ourselves: which unthrifty state that we were born unto is come unto us for our own deserts, as proveth well this example following.
LET it be admitted for the probation of this, ⟨p. 817⟩that it might please the king's grace now being, to accept into his favour a mean man, of simple degree and birth, not born to any possession; whom the king's grace favoureth, not because this person, hath of himself deserved any such favour, but that the king casteth his favour unto him of his own mere motion and fancy: and because the king's grace will more declare his favour unto him, he giveth unto this said man a thousand pounds in lands, to him and his heirs, on this condition, that he shall take upon him to be the chief captain and defender of his town of Calais, and to be true and faithful to him in the custody of the same, against the Frenchmen especially above all other enemies.
LET it be admitted for the probation of this, ⟨p. 817⟩that it might please the king's grace now being, to accept into his favour a mean man, of simple degree and birth, not born to any possession; whom the king's grace favoureth, not because this person, hath of hi•self deserved any such favour, but that the king casteth his favour unto him of his own mere motion and fancy: and because the king's grace will more declare his favour unto him, he giveth unto this said man a thousand pounds in lands, to him and his heirs, on this condition, that he shall take upon him to be the chief captain and defender of his town of Calais, and to be true and faithful to him in the custody of the same, against the Frenchmen especially above all other enemies.
THIS man taketh on him this charge, promising this fidelity thereunto; it chanceth in process of time, that by the singular acquaintance and frequent familiarity of this captain with the Frenchmen, these Frenchmen give unto the said captain of Calais a great sum of money, so that he will be content […] and agreeable, that they may enter into the said town of Calais by force of arms, and so thereby possess the same unto the crown of France. Upon this agreement the Frenchmen do invade the said town of Calais, only by the negligence of this captain.
THIS man taketh on him this charge, promising this fidelity thereunto; it chanceth in process of time, that by the singular acquaintance and frequent familiarity of this captain with the Frenchmen, these Frenchmen give unto the said captain of Calais a great sum of money, so that he will be content 〈…〉 and agreeable, that they may enter into the said town of Calais by force of arms, and so thereby possess the same unto the crown of France. Upon this agreement the Frenchmen do invade the said town of Calais, only by the negligence of this captain.
NOW the king's grace hearing of this invasion, cometh with a great puissance to defend this his said town, and so by good policy of war overcometh the said Frenchmen, and entereth again into his said town of Calais. Then he being desirous to know how these enemies of his came thither, he maketh strict search and inquiry by whom this treason was conspired; by this search it was known and found his own captain to be the very author and the beginner of the betraying of it. The king, seeing the great infidelity of this person, dischargeth this man of his office, and taketh from him and his heirs this thousand pounds possessions. Think you not that the king doth use justice unto him, and all his posterity and heirs? Yes truly; the said captain cannot deny himself but that he had true justice, considering how unfaithfully he behaved himself to his prince, contrary to his fidelity and promise: so likewise it was of our first father Adam. He had given unto him the spirit and science of knowledge to work all goodness therewith; this said spirit was not given only to him, but unto all his heirs and posterity. He had also delivered him the town of Calais, that is to say, paradise on earth, the most strong and fairest town in the world, to be in his custody: he nevertheless, by the instigation of these Frenchmen, that is, the temptation of the fiend, did obey unto their desire, and so he broke his promise and fidelity, the commandment of the everlasting King his master, in eating the apple by him prohibited.
NOW the king's grace hearing of this invasion, cometh with a great puissance to defend this his said town, and so by good policy of war overcometh the said Frenchmen, and entereth again into his said town of Calais. Then he being desirous to know how these enemies of his came thither, he maketh strict search and inquiry by whom this treason was conspired; by this sear•h it was known and found his own captain to be the very author and the beginner of the betraying of it. The king, seeing the great infidelity of this person, dischargeth this man of his office, and taketh from him and his heirs this thousand pounds possessions. Think you not that the king doth use justice unto him, and all his posterity and heirs? Yes truly; the said captain cannot deny himself but that he had true justice, considering how unfaithfully he bahaved himself to his prince, contrary to his fidelity and promise: so likewise it was of our first father Adam. He had given unto him the spirit and science of knowledge to work all goodness therewith; this said spirit was not given only to him, but unto all his heirs and posterity. He had also delivered him the town of Calais, that is to say, paradise on earth, the most strong and fairest town in the world, to be in his custody: he nevertheless, by the instigation of these Frenchmen, that is, the temptation of the fiend, did obey unto their desire, and so he broke his promise and fidelity, the commandment of the everlasting King his master, in eating the apple by him prohibited.
NOW then, the king seeing this great treason in his captain, dispossessed him of the thousand pounds of lands, that is to say, from everlasting life in glory, and all his heirs and posterity: for likewise, as he had the spirit of science and knowledge for him and his heirs; so in like manner when he lost the same, his heirs also lost it by him, and in him. So now this example proveth, that by our father Adam we had once in him the very inheritance of everlasting joy; and by him, and in him again we lost the same.
THE heirs of the captain of Calais could not by any manner of claim ask of the king the right and title of their father in the thousand pounds possessions, by reason the king might answer and say unto them, that although their father deserved not of himself to enjoy so great possessions, yet he deserved by himself to lose them, and greater, committing so high treason as he did, against his prince's commandments; whereby he had no wrong to lose his title, but was unworthy to have the same, and had therein true justice; let not you think which be his heirs, that if he had justice to lose his possessions, you have wrong to lose the same. In the same manner it may be answered unto all men and women now in being, that if our father Adam had true justice to be excluded from his possessions of everlasting glory in paradise, let us not think the contrary that be his heirs, but that we have no wrong in losing also the same; yea, we have true justice and right. Then in what miserable estate we be, that of the right and just title of our own deserts have lost the everlasting joy, and claim of ourselves, to be true inheritors of hell? For he that committeth deadly sin willingly, bindeth himself ⟨p. 818⟩to be an inheritor of everlasting pain: and so did our fore-father Adam willingly eat of the apple forbidden. Wherefore he was cast out of the everlasting joy in paradise, into this corrupt world amongst all vileness, whereby of himself he was not worthy to do any thing laudable or pleasant to God, evermore bound to corrupt affections and beastly appetites, transformed into the uncleanest and most variable nature that was made under heaven, of whose seed and disposition all the world is lineally descended; insomuch that this evil nature is so much diffused and shed from one into another, that at this day there is no man nor woman living, that can of themselves wash away this abominable vileness: and so we must needs grant of ourselves to be in like displeasure unto God, as our father Adam was; by reason hereof, as I said, we be of ourselves the very children of the indignation and vengeance of God, the true inheritors of hell, and working all towards hell, which is the answer to this question, made to every man and woman by themselves, Who art thou?
THE heirs of the captain of Calais could not by any manner of claim ask of the king the right and title of their father in the thousand pounds possessions, by reason the king might answer and say unto them, that although their father deserved not of himself to enjoy so great possessions, yet he deserved by himself to lose them, and greater, committing so high treason as he did, against his prince's commandments; whereby he had no wrong to lose his title, but was unworthy to have the same, and had therein true justce; let not you think which be his heirs, that if he had justice to lose his possessions, you have wrong to lose the same. In the same manner it may be answered unto all men and women now in being, that if our father Adam had true justice to be excluded from his possessions of evrlasting glory in paradise, let us not think the contrary that be his heirs, but that we have no wrong in losing also the same; yea, we have true justice and right. Then in what miserable estate we be, that of the right and just title of our own deserts have lost the everlasting joy, and claim of ourselves, to be true inheritors of hell? For he that committeth deadly sin willingly, bindeth himself
AND now the world standing in this damnable state, cometh in the occasion of the incarnation of Christ; the Father in heaven perceiving the frail nature of man, that he by himself and of himself could do nothing for himself, by his prudent wisdom sent down the second Person in the Trinity, his Son Jesus Christ, to declare unto man his pleasure and commandment: and so at the Father's will Christ took on him human nature, being willing to deliver man out of this miserable […], and was content to suffer cruel passion in she•ding his blood for all mankind, and so left behind for our safeguard, laws and ordinances, to keep us always in the right path unto everlasting lif•, as the gospels, the sacraments, the commandments, &c. which if we do keep and observe according to our profession, we shall answer better unto this question, [Who art thou?] than we did before: for before thou didst enter into the sacrament of baptism, thou wert bu• a natural man or a natural woman; as I might say, a man, a woman; but after thou takest on thee Christ's religion, thou hast a longer name; for then thou art a christian man, a christian woman. Now […] seeing thou art a christian man, what shall be the answer of this question, Who art thou▪
AND now the world standing in this damnable state, cometh in the occasion of the incarnation of Christ; the Father in heaven perceiving the frail nature of man, that he by himself and of himself could do nothing for himself, by his prudent wisdom sent down the second Person in the Trinity, his Son Jesus Christ, to declare unto man his pleasure and commandment: and so at the Father's will Christ took on him human nature, being willing to deliver man out of this miserable 〈…〉, and was content to suffer cruel passion in she•ding his blood for all mankind, and so left be•ind for our safeguard, laws and ordinances, to keep us always in the right path unto everlasting lif•, as the gospels, the sacraments, the commandments, &c. which if we do keep and observe according to our profession, we shall answer better unto this question, [Who art thou?] than we did before: for before thou didst enter into the sacrament of baptism, thou wert bu• a natural man or a natural woman; as I might say, a man, a woman; but after thou takest on thee Christ's religion, thou hast a longer name; for then thou art a christian man, a christian woman. Now seeing thou art a christian man, what shall be the answer of this question, Who art thou
THE answer of this question is, when I ask it unto myself, I must say that I am a christian man, a christian woman, the child of everlasting joy, thro• the merits of the bitter passion of Christ. This is a joyful answer. Here we may see how much we be bound, and indebted unto God, that hath revived us from death to life, and saved us that were damned: which great benefit we cannot well consider, unless we do remember what we were of ourselves before we meddled with him or his laws: and the more we know our feeble nature, and set less by it, the more we shall conceive and know in our hearts what God hath done for us, and the more we know what God hath done for us, the less we shall set by ourselves, and the more we shall love and please God; so that in no condition we shall either know ourselves or God, except we do utterly confess ourselves to be mere vileness and corruption. Well, now it is come unto this point, that we be christian men, christian women, I pray you, what doth Christ require of a christian man, or of a christian woman? Christ requireth nothing else of a christian man or woman, but that they will observe his rule. For likewise as he is a good Augustine friar that keepeth well St. Augustine's rule, so is he a good christian man that keepeth well Christ's rule.
NOW then what is Christ's rule? Christ's rule consisteth in many things, as in the commandments, and the works of mercy, and so forth. And because I cannot declare Christ's rule unto you at one time, as it ought to be done, I will apply myself according to your custom at this time of Christmas; I will, as I said, declare unto you Christ's rule, but that shall be in Christ's cards. And where you are wont to celebrate Christmas in playing cards, I intend by God's grace to deal unto you Christ's cards, wherein you shall perceive Christ's rule. The game that we will play at, shall be called the Triumph, which if it be well played at, he that dealeth shall win; the players shall likewise win, and the standers by and lookers on shall do the same; insomuch that there is no man that is willing to play at this Triumph with these cards, but they shall be all winners, and no losers.
LET therefore every christian man and woman play at these cards, that they may have and obtain the Triumph; you must mark also that the Triumph ⟨p. 819⟩must apply to fetch home unto him all the other cards, whatsoever suit they be of. Now then take you this first card, which must appear and be showed unto you as followeth. You have heard what was spoken to men of the old law, Thou shalt not kill; whosoever shall kill shall be in danger of judgment. But I say unto you of the new law, saith Christ, that whosoever is angry with his neighbour, shall be in danger of judgment; and whosoever shall say unto his neighbour Racha, that is to say, Brainless, or any other like word of rebuking, shall be in danger of a council; and whosoever shall say unto his neighbour, Fool, shall be in danger of hell-fire. This card was made and spoken by Christ, as appeareth in the fifth chapter of St. Matthew.
LET therefore every christian man and woman play at these cards, that they may have and obtain the Triumph; you must mark also that the Triumph ⟨p. 819⟩must apply to fetch home unto him all the other cards, whatsoever suit they be of. Now then take you this first card, which must appear and be shewed unto you as followeth. You have heard what was spoken to men of the old law, Thou shalt not kill; whosoever shall kill shall be in danger of judgment. But I say unto you of the new law, saith Christ, that whosoever is angry with his neighbour, shall be in danger of judgment; and whosoever shall say unto his neighbour Racha, that is to say, Brainless, or any other like word of rebuking, shall be in danger of a council; and whosoever shall say unto his neighbour, Fool, shall be in danger of hell-fire. This card was made and spoken by Christ, as appeareth in the fifth chapter of St. Matthew.
NOW it must be noted, that whosoever shall play with this card, must first before they play with it, know the strength and virtue of the same; wherefore you must well note and mark the terms how they be spoken, and to what purpose: let us therefore read it once or twice, that we may be the better acquainted with it.
NOW behold and see, this card is divided into four parts: The first part is one of the commandments that was given unto Moses in the old law, before the coming of Christ, which commandment we of the new law are bound to observe and keep, and is one of our commandments. The other three parts spoken by Christ, be nothing else but expositions to the first part of this commandment: for in very effect of all these four parts be but one commandment, that is to say, "Thou shalt not kill." Yet nevertheless, the three last parts do show unto thee how many ways thou may'st kill thy neighbour, contrary to this commandment: yet for all Christ's exposition, in the three last parts of this card, the terms be not open enough to thee that dost read and hear them spoken. No doubt the Jews understood Christ well enough when he spoke to them in their own natural terms and tongue: wherefore seeing that these terms were natural terms of the Jews, it shall be necessary to expound them, and compare them unto some like terms of our natural speech, that we in like manner may understand Christ as well as the Jews did. We will begin with the first part of this card, and then after with the other three parts: you must therefore understand that the Jews and the Pharisees of the old law, to whom this first part, this commandment, "Thou shalt not kill," was spoken, thought it sufficient and enough for their discharge not to kill with any material weapon, as sword, dagger, or with any such weapon, and they thought it no great fault whatsoever they said or did by their neighbour, so that they did not harm or meddle with their corporal bodies, which was a false opinion in them, as prov• well the three last other sentences following the first part of this card.
NOW behold and see, this card is divided into four parts: The first part is one of the commandments that was given unto Moses in the old law, before the coming of Christ, which commandment we of the new law are bound to obse•ve and keep, and is one of our commandments. The other three parts spoken by Christ, be nothing else but expositions to the first part of this commandment: for in very effect of all these four parts be but one commandment, that is to say, "Thou shalt not kill." Yet nevertheless, the three last parts do shew unto thee how many ways thou may'st kill thy neighbour, contrary to this commandment: yet for all Christ's exposition, in the three last parts of this card, the terms be not open enough to thee that dost read and hear them spoken. No doubt the Jews understood Christ well enough when he spoke to them in their own natural terms and tongue: wherefore seeing that these terms were natural terms of the Jews, it shall be necessary to expound them, and compare them unto some like terms of our natural speech, that we in like manner may understand Christ as well as the Jews did. We will begin with the first part of this card, and then after with the other three parts: you must therefore understand that the Jews and the Pharisees of the old law, to whom this first part, this commandment, "Thou shalt not kill," was spoken, thought it sufficient and enough for their discharge not to kill with any material weapon, as sword, dagger, or with any such weapon, and they thought it no great fault whatsoever they said or did by their neighbour, so that they did not harm or meddle with their corporal bodies, which was a false opinion in them, as prov well the three last other sentences following the first part of this card.
NOW as concerning the three other sentences, you must note and take heed what difference is between these three manner of offences: 1. To be angry with your neighbour. 2. To call your neighbour brainless, or any such word of disdain. 3. Or to call your neighbour fool: whether these three manner of offences be of themselves more grievous one than the other, it is to be opened unto you. Truly, as they be of themselves divers offences, so they kill diversly one more than the other, as you shall perceive by the first of these three, and so forth: A man which conceiveth against his neighbour or brother, anger or wrath in his mind, by some manner of occasion given unto him, and although he be angry in his mind against his said neighbour, he will peradventure express his anger by no manner of sign, either in word or deed; yet nevertheless he offe•••th against God, and breaketh this commandment in killing his own soul; and is therefore in danger of judgment.
NOW to the second part of these three; That man that is moved with anger against his neighbour, and in his anger calleth his neighbour brainless, or some other like word of displeasure; as a man might say in a fury, I shall handle thee well enough, which words and countenances do more represent and declare anger to be in this man, than in him that was but angry, and spake no manner of word, nor showed any countenance to declare his anger: wherefore as he that so declareth his anger either by word or countenance, offendeth more against God, so he both killeth his own soul, and doth what in him is to kill his neighbour's soul in moving him to anger, wherein he is faulty himself, and so this man is in danger of a council.
NOW to the second part of these three; That man that is moved with anger against his neighbour, and in his anger calleth his neighbour brainless, or some other like word of displeasure; as a man might say in a fury, I shall handle thee well enough, which words and countenances do more represent and declare anger to be in this man, than in him that was but angry, and spake no manner of word, nor shewed any countenance to declare his anger: wherefore as he that so declareth his anger either by word or countenance, offendeth more against God, so he both killeth his own soul, and doth what in him is to kill his neighbour's soul in moving him to anger, wherein he is faulty himself, and so this man is in danger of a council.
