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440 [440]

Actes and Monuments Of the Churche.

detract a nother.

Moreouer it is sygnified vnto vs also, that some there be of them, whiche (when they ought like good shepheardes to geue their lyues for the Lordes flocke) yet are puffed vp wyth suche pride, that withoute all reason they presume to rent and teare the Lordes flock wyth whippinges & beatinges, whose vnreasonable doinges saint Gregory bewailing thus saith. Quid fiat de ouibus quando pastores lupi fiūt? that is: what shall become of the sheape, when the pastors them selues be wolues? But who is ouercome, but he which exerciseth the crueltye? Or who shall iudge the persecuter, but he which gaue paciently his backe to stripes, and that is þe frute which commeth to þe church by such persecutors, which cōmeth to the cleargy by such dispiteful hādling of their bishops, & of their infidels, for why may ye not cal them infidels, of whō s. Paul thus speketh & wryteth to Timothie, þt in the latter daies, there shall certen depart frō the faith, geue hede to spirits of error & doctrins of deuils, of thē that speake fals thorow Ipocrisy, & hauing their consciences marked wt an hot irō forbidding to marry, & commaunding to abstaine from meates &c. and this is, if it be wel marked, the whole hādful of the darnel & cockell growing amongs þe corn. this is the couent of al madnes, þt whiles they of þe cleargy be cōpelled to relinquish the cōpany of their own lawful wife, they become afterward fornicators & adoulterers, wt other women, & wicked ministers of other synful filthines. These be they which bring in into the churche of God this heresye, as blinde guides lead the blind, þt it might be fulfilled whiche þe Psalme speaketh of, as forseing the errors of such men, and accursing them after this manner: let their eies be blinded þt they se not, and bow down alwais their back, for as much thē (Oapostolical syr) no mā which knoweth you is ignoraunt, that if you thorow the lyghte of your discretion had vnderstanded & sene, what poysoned pestilence mighte haue come into þe church, throughe the sentence of this your decre, they would neuer haue consented so to the suggestions of certen wicked persons, wherefore we councel you by the fidelity of oure due subiection, that withall diligence, you woulde put away to great slaunder from the church of God, and thorow your discreat disciplyne, you wil remoue this pharisaicall doctrine from the flock of God, so that this only sunanite of the Lordes, vsyng no more adoulterous husbāds, do seperate the holy people & the kingly priesthode, from her spouse, which is Christe. Thorow an vnrecouerable deuorcement, seing þt no man without chastity, not onlye in the virgines state, but also in the state of matrimony shall see our Lord, who wt the father and theholy ghost, liueth and raigneth for euer. Amē.

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This Epistle of Hulderike whiche be wrote to Pope Nicolas the fyrst. About the yeare of our Lord 866. I thought here to expresse thorow the occasyon of this pope Pius secundus, which maketh mention therof, and disproueth the same.

Here also might I touch some thing concerning the discord betwixt this Eneas Syluius and Diotherus archbishop of Mentz, and what discord was stirred vp in Germanye vpon the same, betwene Fredericke the Pallatine and duke of Wyrtenberge with others, by thoccasyon wherof, besydes the slaughter of many, þe city of Mentz, which was fre before, lost their fredome, and became seruile.

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The causes of the discord betwixte pope Pius & Diotherus wer these. Fyrst because that Diotherus would not consent vnto him in þe position of certain tallages and taxes, within his countrye. Secondlye for that Diotherus wold not be bound vnto him, requiringe that the said Diotherus, being prince elector should not cal thother electors together without hys licence: that is, withoute the licence of the byshop of Rome. And thirdlye because Diotherus would not permit to the popes legates to conuocate his cleargye together after theyr owne lust.

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After this Pius Secundus, succeaded Paulus Secundus a pope, wholy set vpon his bely and ambition, not so much voide of all learning, as the hater of all learned men, this Paulus, had a daughter begotten in fornicatyon, which because he saw to be had in reproche, for that she was gotten in fornication, began as the stories report, to repent him of the lawe of the syngle life of priestes, and went aboute to reforme the same, had not death preuēted him. After this Paulus, came Sixtus the fourthe, which builded vp in Rome a stewes of bothe kindes, getting therby no small reuenues and rents vnto the church of Rome. Thys Pope amongs his other actes, reduced the yere of Iubilye from the 50. vnto the 25. MarginaliaThe feast of the Conceptiō & presentation of onre Lady.He also instituted the feast of the Conception, and of the Presentation of Marye, and of Anna her mother, and Ioseph. Also he canonised Bonauenture, and S. Fraunces for sainctes.

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By this Sixtus also,  

Commentary  *  Close

In the 1563 edition, Foxe printed an account of Alan de Rupe's founding of a rosary and a confraternity in honour of the Virgin Mary and of the vision which inspired it. Foxe drew this account from Bale, but (interestingly) was openly sceptical about it. By 1570, Foxe had checked Bale's source and found that Bale's report was accurate. (See Thomas S. Freeman, 'Offending God: John Foxe and English Protestant Reactions to the Cult of the Virgin Mary' in The Church and Mary, ed. R. N. Swanson, Studies in Church History 39 [Woodbridge, 2004], pp. 232-5).

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beades were broughte in, and instituted to make our Ladies Psalter thorow the occasyon of one Alanus and his order, of whome Baptista maketh mention of in this verse. Hi filo īfertis numerant sua murmura baccis. That is, these men puttyng their beades vpon a string, noumber their prayers. This Sixtus the pope made xxxii. Cardinals in hys tyme, of whome Petrus Ruerius was the fyrste, who for the tyme that hee was Cardynall whyche was but ii. yeres, spent in

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