Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 2, part 2] with an vniuersall history of the same, wherein is set forth at large the whole race and course of the Church, from the primitiue age to these latter tymes of ours, with the bloudy times, horrible troubles, and great persecutions agaynst the true martyrs of Christ, sought and wrought as well by heathen emperours, as nowe lately practised by Romish prelates, especially in this realme of England and Scotland. Newly reuised and recognised, partly also augmented, and now the fourth time agayne published and recommended to the studious reader, by the author (through the helpe of Christ our Lord) Iohn Foxe, which desireth thee good reader to helpe him with thy prayer.

*The Oration of D. Brokes Bishop of Glocester vn∣to D. Cranmer Archb. of Caunt. in the church of S. Ma∣ry at Oxford. Anno. 1556. March. 12.

WHen after many meanes vsed, they perceiued that the Ar∣chbishop would not moue his bonet, the Bishop proceded in these wordes folowing.

* 1.1My Lord, at this present we are come to you as Commissio∣ners, and for you, not intruding our selues by our owne authori∣ty, but sent by Commission, partly from the Popes holines, part∣ly from the king and Queenes moste excellent Maiesties, not to your vtter discomfort, but to your comfort, if you will your self. We come not to iudge you, but to put you in remembraunce of that you haue bene, & shall be. Neither come we to dispute with you, but to examine you in certayne matters: which being done, to make relation thereof, to him that hath power to iudge you. The first being well taken, shall make the second to be well taken. For if you of your part, be moued to come to a conformity, then shall not onely we of our side take ioy of our examination, but al∣so they that haue sent vs.

And first, as charity doth moue vs, I would think good, some∣what to exhort you, and that by the second chapiter of S. Iohn in the Apoc. Memor esto vnde excideris,* 1.2 & age poenitentiam, & prima opera fac. Sin minus. i. Remember from whence thou art fallen, and do the first workes. Or if not, and so as ye knowe what foloweth. Remember your selfe from whence you haue fallen. You haue fallen from the Vniuersall and Catholicke Churche of Christe, from the verye true and receiued fayth of all Christen∣dome, and that by open heresye. You haue fallen from your pro∣mise to God, from your fidelitye and allegeaunce, and that by o∣pen preaching, mariage, and adultery. You haue fallen from your soueraigne prince and Queene by open treason.* 1.3 Remember ther¦fore from whence you are fallen. Your fall is great, the daunger can not be sene. Wherefore when I say, remember from whence you haue fallen, I put you in mind not onely of your fall, but al∣so of the state you were in before your fal. You were sometime as land other poore men, in a meane estate. God I take to witnesse I speake it to no reproche or abasement of you, but to put you in memory, how god hath called you from a low to an high degree, from one degree to another,* 1.4 from better to better, & neuer gaue you ouer, till he had appoynted you Legatum natum, Metropo∣litanum Angliae, Pastorem gregis sui. Such great trust did he put you in, in his Church. What could he doe more? for euen as he ordeined Moyses to be a ruler ouer his Churche of Israell, and gaue him full authority vpon the same: so did he make you ouer his Church of England. And when did he this for you? forsooth when you gaue no occasion or cause of mistruste either to hym, or to his Magistrates. For although it be coniectured, that in all your time, ye were not vpright in the honour and faith of Christ, but rather set vppe of purpose as a fitte instrument, whereby the Church might be spoyled, and brought into ruine, yet may it ap∣peare by many your doings otherwise, and I for my part, as it be∣houeth ech one of vs shall thinke the best. For who was thought as then more deuout? who was more religious in the face of the world? Who was thought to haue more cōscience of a vow ma∣king, and obseruing the order of the Church, more earnest in the defence of the reall presence of Christes bodye and bloude in the Sacrament of the aultar then ye were? and then all things prospe∣red with you: your Prince fauored you, yea, God himselfe fauou∣red you: your candlesticke was set vp in the highest place of the Church, and the light of your candle was ouer all the Churche. I would God it had so continued still.

But after you beganne to fall by Schisme, and would not ac∣knowledge the Popes holines as supreame head: but would stout¦ly vphold the vnlawfull requestes of king Henry the 8. & would beare with that should not be borne withall, then began you to fansy vnlawfull libertye, and when you had exiled good consci∣ence, then ensued a great shipwracke in the Sea, whiche was out of the true and Catholicke Churche, cast into the sea of despera∣tion, for as he saith, * 1.5 Extra Ecclesiam non est salus. When you had forsaken GOD, God forsooke you, and gaue you ouer to your owne will, and suffered you to fall from Schisme to Apostacy, frō Apostacy to heresy, from heresy to periury, from periury to trea∣son, and so in conclusion, into the full indignation of our soue∣raigne prince which you may thinke a iust punishment of god, for your other abhominable opinions.

After that, ye fell lower and lower, & now to the lowest de∣gree of all, to the end of honor & life. For if the light of your can∣dle be as it hath bene hitherto duskey, your candlesticke is like to be remoued, & haue a great fal, so low and so farre out of know∣ledge, that it shalbe quite out of Gods fauour, and past all hope of recouery: * 1.6 Quia in inferno nulla est redemptio. The daūger wher of being so great, very pity causeth me to say: * 1.7 Memor esto vnde excideris. I adde also, and whether you fall.

But here peraduenture you will say to me: what sir, my fall is not so great as you make it. I haue not yet fallen from the catho∣licke Church. For that is not the Catholicke Churche, that the Pope is head of. There is an other Church. But as touching that, I aunswere: you are sure of that as the Donatistes were, for they sayd that they hadde the true Church, and that the name of the true Christians remayned onely in Aphricke, where onely theyr sedicious sect was preached, and as you thinke, so thought No∣uatus, that all they that did acknowledge theyr supreame head at the Sea of Rome▪ were out of the Church of Christ. But here saynt Cyprian defending Cornelius agaynst Nouatus, Libro secundo,* 1.8 Epistola Sexta, sayth on this wise? Ecclesia vna est, quae cum sit vna intus & foris esse non potest. So that if Nouatus were in the true Churche: then was not Cornelius, who in deede by lawe∣full succession, succeeded Pope Fabian. Here S. Cyprian enten∣deth by the whole processe to proue, and concludeth thereupon, that the true Churche was onely Rome. Gather you then what will folow of your fall. But you will say peraduenture, that ye fell not by heresy, and so sayde the Arrians, alledging for themselues that they had scripture, and going about to perswade their schis∣me by Scripture, for in deed they had more places by two & for∣ty, which by theyr torture semed to depend vpon Scripture, thē the Catholickes had.

So did the Martians prouoke theyr heresy to Scripture. But those are no Scriptures, for they are not truely alledged, nor truely interpreted, but vntruely wrested and wronge,* 1.9 accor∣ding to theyr owne fantasies. And therefore were they all iustly condemned, for theyr wrong taking of the Scriptures: and the Churche replieth agaynst them, saying: Qui estis vos? quando? quid agitis in meo non Mei? The Churche sayeth, what make you here in my heritage? From whence came you? The Scrip∣ture is my inheritage. I am right heire therof. I holde it by true succession of the Apostles, for as the Apostles required mee to holde, so do I holde it. The Apostles haue receiued me, and put me in my right, and haue reiected you as bastardes, hauing no title thereunto.

Also ye will denie that you haue fallen by Apostasie,* 1.10 by brea∣king your vow, & so Vigilantius sayd, in so much that he would admitte none to his ministerye, but those that had theyr wiues bagged with children. What now? Shall we say that Vigilanti∣us did not fall therefore? Did not Donatus, and Nouatus fall because they sayed so, and brought Scripture for theyt defence? Then let vs beleeue as we list, pretending well, and say so: nay, there is no manne so blinde that will saye so. For excepte the Church which condemneth them for theyr saye so, doe approue vs for to doe so, then will shee condemne you also. So that your denyall will not stande. And therefore I tell you, remember from whence you haue fallen, and howe low ye shall fall, if you holde on as you doe beginne. But I trust you will not continue,

but to reuoke your selfe in time, and the remedy foloweth·

* 1.11 Age poenitentiam & prima opera fac, for by such meanes as ye haue fallen, ye must rise agayne. First, your hart hath fallen, then your tongue, and your penne, and besides your owne da∣mage hath caused many more to fall. Therfore, first your hart must turne, and then shall the tongue and the penne be quickely tur∣ned: Sin minus, veniam tibi cito, & mouebo Candelabrum tuum de loco suo.

I neede not to teache you a methode to turne: you knowe the ready way your selfe. But I would God I coulde but exhorte you to the right and trueth, then the way should soone be found out. For if ye remember howe many he haue brought by abhomi∣nable heresy, into the way of perdition, I doubt not but very cō∣science would moue you, as muche for them, as for your selfe to come againe. And so would you spare neither tongue nor penne, if hart were once reformed: for as touching that poynt, the holye Ghost toucheth theyr hartes very neare, by the mouth of his ho∣ly Prophet Ezechiel, when he requireth the bloud of his flocke at the Priestes handes, for lacke of good and wholesome foode: how much more should this touch your guilty hart, hauing ouermuch diligence to teach them the waye of perdition, and feeding them with baggage and corrupt foode, whiche is heresye. Qui con∣uertere fecerit peccatorem ab errore vitae suae,* 1.12 saluam faciet a∣nimam suam a morte, & operiet multitudinem peccatorum su∣orum. He that shall conuert a sinner from hys wicked life, shall saue his soule from death, and shall couer the multitude of sinnes. So that if it be true that hee, who conuerteth a Synner saueth a soule, then the contrarye must needes be true, that he that per∣uerteth a soule, and teacheth him the way of perdition must nee∣des be damned.

* 1.13Origenes super Paulū ad Romanos: The damnation of those that preacheth heresy, doth encrease to the day of iudgement. The more that perishe by hereticall doctrine the more grieuous shall theyr torment bee, that minister suche doctrine. Berengarius who seemed to feare that daunger,* 1.14 prouided for it in his life time, but not without a troubled and disquiet conscience. He did not onely repent, but recant, and not so much for himselfe, as for them, whome he had with most pestilent heresyes infected. For as he lay in his death bedde vpon Epiphany daye, he demaunded of them that were present, is this (quoth he) the day of Epiphany, & appearing of the Lord? They aunswered him, yea. Thē (quoth he) this day shall the Lord appeare to me, either to my comfort, ey∣ther to my discomfort. This remorse argueth, that he feared the daunger of them whom he had taught, and ledde out of the faith of Christ. Origenes vpon him sayth in this wise: Although hys owne bloud was not vpon his head, for that he did repent, and was sory for his former errors, yet being conuerted he feared the bloud of them, whom hee had infected, and who receiued hys doctrine.

Let this moue you euen at the last poynt. In so much as your case is not vnlike to Beringarius, let your repentaunce bee like also. And what shoulde staye you (tell me) from this godlye re∣turne? feare, that ye haue gone so farre, ye may not returne? nay, then I may saye as Dauid sayde? Illic trepidauerunt vbi non e∣rat timor. Ye feare where you haue no cause to feare. For if ye repent and be hartely sory for your former heresy and apostacy, ye neede not to feare. For as God of his part is mercifull & gra∣cious to the repentaunt sinner, so is the Kyng, so is the Queene mercifull, which ye may well perceiue by your owne case, since ye might haue suffered a great whiles agoe for treason commit∣ted agaynst her highnesse, but that ye haue bene spared & reser∣ued vpon hope of amendement, which she conceiued very good of you, but now as it seemeth is but a very desperate hope. And what do you thereby▪ * 1.15 Secundum duritiem cordis thesaurizas ti∣bi iram in die irae.

Well, what it is thē, if feare do not hinder you? shame, to vnsay that, that you haue sayde? Nay it is no shame, vnlesse ye thinke it shame to agree with the true and the catholicke church of christ. And if that bee shame, then blame S. Paule, who persecuted the Disciples of Christ with sword, then blame S. Peter, who deny∣ed his mayster Christ with an othe that he neuer knewe him. S. Cyprian before his returne being a witch. S. Augustine being ix. yeares out of the Church. They thought it no shame after their returne of that they hadde returned. Shall it then be shame for you to conuert and consent with the Churche of Christe? no, no.

What is it then that doth let you? Glory of the world? nay, as for the vanity of the world I for my part iudge not in you beyng a man of learning and knowing your estate.

And as for the losse of your estimation, it is tenne to one that where you were Archhishop of Caunterbury and Metropolitane of England, it is tenne to one (I say) that ye shall be as well still, yea and rather better.

And as for the winning of good men, there is no doubte but all that be here present, and the whole congregation of Christes Churche also will more reioyce of your returne, then they were sory for your fall. And as for the other, ye neede not to doubt for they shall all come after: and to say the truth, if you should lose them for euer, it were no force, ye should haue no losse thereby. I do not here touch them which should confirme your estimation. For as Sayncte Paule after his conuersion was receiued into the Church of Christ with wonderfull ioy to the whole congregati∣on, euen so shall you be. The fame of your returne shall be spread abroade throughout all Christendome where your face was ne∣uer knowne.

But you will say perhappes, your conscience will not suffer you. My Lord, there is a good conscience, and there is a bad con∣science.* 1.16 The good conscience haue not they as S. Paul declareth to Timothe concerning Hymaeneus and Alexander. This euill & badde conscience is (sayth S. Cyprian) well to be knowne by his marke. What marke?* 1.17 This conscience is marked with the print of heresy. This conscience is a noughty, filthy, and a bronded con∣science, which I trust is not in you. I haue cōceiued a better hope of you then so, or els would I neuer go about to persuade or ex∣hort you. But what conscience should stay you to returne to the Catholicke fayth and vniuersall Churche of Christ? what consci∣ence doth separate you to that deuillish and seuerall Church? to a liberty which neuer had ground in the holy Scriptures? If you iudge your liberty to be good, then iudge you all Christendome to do euill besides you.

O what a presumptuous persuasiō is this, vpō this vtterly to forsake the church of Christ? Vnder what colour or pretence doe you this? for the abuses? as though in your Church were no abu∣ses: yes that there were. And if you forsake the vniuersall Church for the abuses, why do you not thē forsake your particuler chur∣che, and so be flitting from one to an other? That is not the nexte way, to slip from the church for the abuses: for if you had seene abuses, you should rather haue endeuored for a reformation then for a defection He is a good Chirurgeon who for a litle payne in the toe will cut of the whole leg. He helpeth well the tooth ache,* 1.18 which cutteth away the head by the shoulders. It is mere folly to amend abuses by abuses. Ye are like Diogenes: for Diogenes on a time enuying the clenlines of Plato, sayd on this wise: Ecce calco fastum Platonis. Plato answered, Sed alio fastu, So that Diogenes semed more faulty of the two.

But when we haue sayde all that we can, peraduenture you will say. I will not returne And to that I say, I will not aunswere. Neuerthelesse heare what Christ sayth to such obstinate and stif∣necked people in the parable of the Supper. Whē he had sent out his men to cal them in that were appoynted, and they would not come, he bad his seruantes going into the wayes and streetes, to compell men to come in: Cogite intrare.* 1.19 If then the Church wyll not lese any member that may be compelled to come in, ye must thinke it good to take the compulsion, least you loose your part of the supper which the Lord hath prepared for you: and this cō∣pulsion standeth well with charity.

But it may be perhaps, that some hath animated you to sticke to your tackle, & not to geue ouer, bearing you in hand that your opinion is good, and that ye shall dye in a good quarrell, & god shall accept your oblation. But heare what Christ sayth of a mea∣ner gift: If thou come to the aultar to offer thy oblation, and kno∣west that thy brother hath somewhat to saye agaynst thee, leaue there thy gift, and go and be reconciled to thy brother,* 1.20 and then come and offer vp thy gift, or els thy brother will make thy offe∣ring vnsauery before God. This he sayd vnto all the world, to the end they should know how theyr offeringes should be receiued, if they were not according.

Remember you therefore before you offer vp your offering, whether your gift be qualified or no. Remember the Churche of Rome and also of Englande, where not one onely brother, but a number haue matter against you, so iust, that they wil make your burnt offering to stincke before God, except you be recōciled. If you muste needes appoynt vppon a Sacrifice, make yet a meane first to them that haue to lay agaynst you. I say no more then the Church hath allowed me to saye. For the sacrifice that is offered without the Church, is not profitable. The premises therfore cō∣sidered, for gods sake, I say, Memor esto vnde excideris, & age pae∣nitentiam, & prima opera fac. Sin minus. &c. Cast not your selfe away, spare your bodye, spare your soule, spare them also whome you haue seduced, spare the shedding of Christes bloud for you in vayne. Harden not your hart, acknowledge the trueth, yelde to the prescript word of God, to the catholicke Church of Rome, to the receiued veritie of all Christendome. Wedde not your selfe to your owne selfewill. Stand not to much in your owne conceyt,* 1.21 thinke not your selfe wiser then all Christendome is besides you. Leaue of this vniust cauill. How: leaue why: leaue reason: leaue wonder: and beleue as the Catholicke Church doth beleeue and teach you. Perswade with your selfe, that extra Ecclesiam non est salus. i. Without the Churche there is no saluation. And thus much haue I sayd of charitye. If this poore simple exhortation of mine may sincke into your head, and take effect with you, then haue I sayd as I would haue sayd, otherwise not as I would, but as I could for this present.

And thus Bishop Brokes finishing his Oration, sate downe. After whom Doctor Martin taking the matter in hand, beginneth thus.

Notes

• * 1.1

  The Orati∣on of Bish. brookes.
• * 1.2

  Apoc. ••.
• * 1.3

  Heres••e, 〈◊〉〈◊〉, treason, 〈◊〉〈◊〉 to Doct. Cranmer.
• * 1.4

  〈1 paragraph〉〈1 paragraph〉
• * 1.5

  That is, with∣out the Church there is no sal∣uation.
• * 1.6

  That is, for in hell there is no redemption. That is, remem∣ber from whēce thou hast fallen.
• * 1.7

  That is, for in hell there is no redemption. That is, remem∣ber from whēce thou hast fallen.
• * 1.8

  Cyprian. lib. •• Epist. 6.
• * 1.9

  Prouoking to the Scripture.
• * 1.10

  Breaking of vowes.
• * 1.11

  That is, repent and do thy first workes.
• * 1.12

  Ezech. 33.
• * 1.13

  Orig. in Epist. Paul. ad Rom.
• * 1.14

  Berengarius.
• * 1.15

  That is accor∣ding to the hardnes of your hart ye treasure vp to your selfe an∣ger in the day of wrath.
• * 1.16

  A good conscience.
• * 1.17

  Marke of an euill consci∣ence.
• * 1.18

  Abuses in the Church require a re¦formation, and not a defection.
• * 1.19

  Cogite in∣trare, Clarkely expounded.
• * 1.20

  Math. 5·
• * 1.21

  Melle lita pernic••es.