N20568:9140
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.
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.
NOW to the third offence, and last of the three; That ma• that calleth his neighbour fool, doth more de•la•• his angry mind towards him, than he that calleth his neighbour brainless, or any such word moving anger: but to call a man a fool, that word representeth more envy in a man than brainless doth. Wherefore he doth most offend, because he doth most earnestly with such words express his anger, and so he is in danger of hell-fire: wherefore you must understand now these three parts of this card be three offences, and that one is more grievous to God than the other, and that one killeth more the soul of man than the other.
NOW peradventure there will be some that will marvel that Christ did not declare this commandment by some greater faults of anger, than by these which seem but small faults, as to be angry and speak nothing of it, to declare it and to call a man brainless, and to call his neighbour fool; truly these be the smallest, and the least faults that belong to anger, or to killing in anger. Therefore beware how you offend in any kind of anger: seeing that the smallest be damnable to offend in, see that you offend not in the greatest. For Christ thought, if he might bring you from the smallest manner of faults, and give you warning to avoid the least, he reckoned you would not offend in the greatest and worst, as to call your neighbour thief, whoreson, whore, drab, &c. into more blasphemous names, which offences must needs have punishment in hell, considering how that Christ hath appointed these three small faults, to have three degrees of punishment in hell, as appeareth by these three terms, judgment, council, and hell-fire; these three terms do signify nothing else but three divers punishments in hell, according to the offences. Judgment is less in degree than council, therefore it signifieth a lesser pain in hell, and it is ordained for him that is angry in his mind with his neighbour, and doth express his malice neither by word nor countenance. Council is a less degree in hell than hell-fire, and is a greater degree in hell than judgment, and it is ordained for him that calleth his neighbour brainless, or any such word that declareth his anger and malice: wherefore it is more pain than judgment. Hell-fire is more pain in hell, than council or judgment, and it is ordained for him that calleth his neighbour fool, by reason that in calling his neighbour fool, he declareth more his malice, in that it is an earnest word of anger. Wherefore hell-fire is appointed for it, that is, the most pain of the three punishments.
NOW you have heard, that to these divers offences of ire and killing, punishments are appointed according to their degrees; for observe, as the offence is, so shall the pain be: if the offence be great, the pain shall be accordingly: if it be less, there shall be less pain for it. I would not now that you should think because that here are but three degrees of punishment spoke of, that there be no more in hell: no doubt Christ spake of no more here but of these three degrees of punishment, thinking they were sufficient enough for example, whereby we might understand, that there are as many pains as there are offences: and so by these three offences, and these three punishments, all other offences and punishments may be compared with each other: yet I would satisfy your minds farther in these three terms, judgment, council, and hell-fire. Where you might say, what was the cause that Christ declared more the pains of hell by these terms than by any other terms? I told you before that he knew well to whom he spake them; these' terms were natural, and well known among the Jews and the Pharisees. Wherefore Christ taught them with their own terms, to the intent they might understand the better his doctrine: and these terms may be likened unto three terms which we have common and usual amongst us, that is to say, the sessions of inquirance, the sessions of delirance, and the execution day: sessions of inquirance is like unto judgment; for when sessions of inquiry is, then the judges cause twelve men to give verdict of the felon's crime, whereby he shall be judged to be indicted: sessions of deliverance is much like council; for at sessions of deliverance the judges go among themselves to council, to determine sentence against the felon. Execution day is to be compared to hell-fire: for the Jews had a place of execution amongst themselves named Hell-fire: and surely when a man goeth to his death, it is the greatest pain in this world: wherefore you may see that there are degrees in these our terms, as there be in those terms. These evil disposed affections and sensualities in us are always contrary to the rule ⟨p. 821⟩of our salvation. What shall we do now or imagine to thrust down these Turks, and to subdue them? It is a great ignominy and shame for a christian man to be bond and subject unto a Turk:
•ay, it shall not be so, we will first cast a trump in their way, and play with them at cards who shall have the better; let us play therefore on this card. Whensoever it shall happen these foul passions and Turks to rise in our stomachs against our brother or neighbour, either for unkind words, injuries, or wrongs, which they have done unto us, contrary to our mind, straightway let us call unto our remembrance, and speak this question unto ourselves, Who art thou? The answer is, I am a christian man. Then further we must say to ourselves▪ What requireth Christ of a christian man? Now turn up your trump, your heart, (hear is trump, as I said before) and cast your trump, your heart, on this card, and upon this card you shall learn what Christ requireth of a christian man, not to be angry, nor moved to ire against his neighbour, in mind, countenance, nor otherwise by word or deed. Then take up this card with your heart, and lay them together; that done, you have won the game of the Turk, whereby you have defaced and overcome by true and lawful play: but, alas, for pity, the Rhodes are won and overcome by these false Turks, the strong castle faith is decayed, so that I fear it is almost impossible to win it again.
THE great occasion of the loss of this Rhodes is, by reason that christian men do so daily kill their own nation, that the very true number of Christians is decayed: which murder and killing one of another is increased, especially two ways, to the utter undoing of Christendom, that is to say, by example and silence. By example thus: When the father, the mother, the lord, the lady, the master, the dame, be themselves overcome with these Turks, they be continual swearers, adulterers, disposers to malice, never in patience, and so forth in all other vices: think you not when the father, the mother, the master, the dame, be disposed unto vice or impatience, but that their children and servants shall incline and be disposed to the same? No doubt as the child shall take disposition natural of his father and mother, so shall the servants apply unto the vices of their masters and dames; if the head […] false in their faculties and crafts, it is no marvel if the children, servants, and apprentices do join therein. This is a great and shameful manner of killing christian men, that the fathers, the mothers, the masters, and the dames, shall not only kill themselves, but all their's, and all that belongeth unto them, and so this way is a great number of christian lineage murdered and spoiled. The second manner of killing is silence. By silence also is a great number of christian men slain; which is on this fashion: although the father and mother, master and dame, of themselves be well disposed to live after the law of God, yet they may kill their children and servants in suffering them to do evil before their own faces, and do not use correction according to their offences; the master seeth his servant or apprentice take more of his neighbour, than the king's laws, or the order of his faculty doth admit him, or he suffered him to take more of his neighbour than he himself would be content to pay if he were in like condition: thus doing, I say, such men kill willingly their children and servants, and shall go to hell for so doing; but also their fathers and mothers, masters and dames, shall bear them company for so suffering. Wherefore I exhort all true christian men and women to give good example unto your children and servants, and suffer not them by silence to offend: every man must be in his own house, according to St.
THE great occasion of the loss of this Rhodes is, by reason that christian men do so daily kill their own nation, that the very true number of Christians is decayed: which murder and killing one of ano•ther is increased, especially two ways, to the utter undoing of Christendom, that is to say, by example and silence. By example thus: When the father, the mother, the lord, the lady, the master, the dame, be themselves overcome with these Turks, they be continual swearers, adulterers, disposers to malice, never in patience, and so forth in all other vices: think you not when the father, the mother, the master, the dame, be disposed unto vice or impatience, but that their children and servants shall incline and be disposed to the same? No doubt as the child shall take disposition natural of his father and mother, so shall the servants apply unto the vices of their masters and dames; if the head false in their faculties and crafts, it is no marvel if the children, servants, and apprentices do join therein. This is a great and shameful manner of killing christian men, that the fathers, the mothers, the masters, and the dames, shall not only kill themselves, but all their's, and all that belongeth unto them, and so this way is a great number of christian lineage murdered and spoiled. The second manner of killing is silence. By silence also is a great number of christian men slain; which is on this fashion: although the father and mother, master and dame, of themselves be well disposed to live after the law of God, yet they may kill their children and servants in suffering them to do evil before their own faces, and do not use correction according to their offences; the master seeth his servant or apprentice take more of his neighbour, than the king's laws, or the order of his faculty doth admit him, or he suffered him to take more of his neighbour than he himself would be content to pay if he were in like condition: thus doing, I say, such men kill willingly their children and servants, and shall go to hell for so doing; but also their fathers and mothers, masters and dames, shall bear them company for so suffering. Wherefore I exhort all true christian men and women to give good example unto your children and servants, and suffer not them by silence to offend: every man must be in his own house, according to St.
