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805 [781]

Constantinus the Emperour embrasing Christen Byshops.
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CUL copy: the curtains in this copy are in red, with blue fringing. The wall curtain is in green. The Emperor is wearing grey, with green edging. The embraced bishop is in blue with finely detailed shadows depicted on his robe. WREN copy: The curtains here are green with a yellowish orange fringing. The wall curtain is in purple. The embraced figure is wearing black. This image is not as lavish as that in the CUL copy.

MarginaliaLooke Tyndall in his booke of the Practise of Prelates.both stifleth the stocke and killeth the braunces, and so coūmeth to be a nest for Owles and all vncleane byrdes. 

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This striking analogy of the papacy to ivy growing on an oak, istaken from William Tyndale's Practice of Prelates. (See Expositions and Notes…by William Tyndale, ed. Henry Walter, Parker Society [Cambridge, 1849], p. 270.

Not vntruly therfore it was sayde of Augustine: Religio peperit diuitias, & filia deuorauit matrem. i. Religion begat riches, & the daughter hath deuoured the mother. The verity whereof notoriously may appeare aboue all other in the Churche of Rome, and the Byshoppes of the same. For after that the Church of Rome, through fauor of Emperours, was endued with landes, donations, possessions, & patrimonyes, so that the Bishops thereof feeling the smacke of wealth, ease, and prosperity, began to swell in pompe and pride: the more they florished in this world, the more Gods holy spirite forsooke them, till at last the sayd Bishops who at þe first were poore, creeping low vpon the groūd, & were persecuted long time, euery man treading vpon them in thys world: now of persecuted people, began to be persecutors of others, and to tread vpon the necks euen of Emperors, and to bring the heades of kinges and princes vnder theyr girdle: And not onely that, but furthermore through pride and riches they were so farre gone from all Religion, that in the very end they became the great aduersary of GOD (whom we call Antichrist) prophecied of so long before by the spirite of God to come, sitting in the temple of God. &c Of whom thus we read in the Epistle of Paule. 2. Thess. 2. where he sayth: 
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2 Thes 2: 1-4.

MarginaliaThe great aduersary called Antichrist described by S. Paule. 2. Thess. 2.We beseech you brethren, by the comming of our Lord Iesus Christ, and by our felowship together in him, that ye be not sodenly moued in your minde, nor troubled neither by spirit, nor by word or letter, as it were frō vs, as though the day of Christ were at hand. Let no man in any wise deceiue you for that daye shall not come except there come a departing first, and that man of sinne be reuealed, euen the sonne of perdition, that aduersarye whiche exalteth himselfe aboue all that is called God, or that is worshipped, so that he shall sit in the temple of God, as God, and set forth himselfe as he were God. &c.

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MarginaliaA declaration of Saint Paules wordes.By which words of S. Paul we haue diuers things to vnderstand: 

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Here Foxe presents his own exegesis of of 2 Thess. 2: 1-4.

First, that the day of the Lordes cōming was not thē nere at hand. Secōdly, the Apostle geuing vs a tokē before, to know whē that day shall approch, biddeth vs looke for an aduersary first to be reuealed. Thirdly to shew what aduersary this shalbe, he expresseth him not to be as a common aduersary, suche as were then in his time. For although Herode, Annas and Cayphas, the high Priestes and Pharasyes, Tertullus, Alexander the Coppersmith, Elymas & Symō Magus, & Nero þe Emperor in Paules time were great aduersaryes, yet here he meaneth another besides these greater thē all þe rest, not such a one as shouldbe like to Priest, King or Emperor, but such as farre exceding the estate of all kinges, priests and Emperors should be the prince of priests, & should make kings to stoupe, and should tread vpon the necke of Emperors and make them to kisse his feet. Moreouer, where the Apostle sayth, that he shall sit in the temple of God, thereby is ment, not the personall sitting of the Pope in the Citty onely of Rome, but the authority and iurisdiction of his sea exalted in the whol vniuersall Church, equall with God himselfe. For let men geue to the Pope that which he in his lawes, decrees, and in his pontificall requireth, and what difference is there betweene God and the Pope? MarginaliaThe Pope matching himselfe euen with God.If God sette lawes and ordinaunces, so doth he? If God haue his creatures, so hath he, if God require obedience, so doth he. If the breach of Gods commaundementes be punished, much more be his. God hath his Religion, the Pope also hath his: yea for Gods one Religion, he hath an hundreth. God hath set vppe one Aduocate, he hath an hundreth. God hath instituted but a few holydayes: for Gods one, he hath instituted xl. And if the holy day that God hath appoynted be simplex, the feaste that the Pope appoynteth is duplex & triplex. Christ is the head of the Church: so is the Pope. Christ geueth influence to his body: so doth the Pope. Christ forgeueth sinne, the Pope doth no lesse. Christ expelleth euil spirites by his power: so pretendeth the Pope by his holy water. Furthermore, where Christ went barefoote vpon the bare ground: he with his golden shoes is caried on mennes shoulders. And where Christ was called Sanctus Sanctorum: he is called Sanctorum Sanctissimus. Christ neuer practised but onely the spirituall sworde, he claymeth both spirituall and temporal. Christ bought the Church: he both buieth and selleth the Church. And if it be necessary to beleue Christ to be the Sauiour of the world: so is it necessary to beleue the Pope to be the head of the Church. Christ payd tribute to Cesar: he maketh Cesar to pay tribute vnto him. Finally, the crowne of Christ was of sharp thorne: the Pope hath three crownes of golde vpon his head, so farre exceeding Christ the sonne of God in glory of this world, as Christ excedeth him in the glory of heauen. The Image and Paterne of whose intollerable pride and exaltation, according as S. Paule doth describe him in his epistle aforesayde, we haue here fet forth, not onely in these Tables to be seene, and by hys owne factes to be noted, but also his owne wordes and Registers, Clementines, Extrauagantes, and Pontificals, expressed as in order (þe Lord willing) shall folow.

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