voluptuous encounters, or that he thought himself, by being absent, better defended against the pleasures incident to eating and drinking, than by the guard of his own moderation. In a word, so did Mr. Foxe behave himself in those things which are accompanied by delights, that certain it is, none of those who were always in his company, can remember any speech or action of his, which might betray the least shew of a desire for them; and so far was he from thirsting after honour, riches, applause, or any outward good, that he would at no time suffer the care of his private estate to enter his mind, much less that it should by taking thought for his household affairs, be overcome or drawn aside: which either security of his, or as some called it, slothfulness in his own fortunes, I will hereafter declare whence it proceeded. In the mean time, whilst I consider the cause wherefore he thought all other things so contemptible, especially since that could not be imagined to arise from any obstinate disdainfulness, much less from a sluggishness of mind; I assure myself, it was only the love of God, wherewith his mind was so filled, and so much delighted, that he left no room, nor any affection free for other pleasures, of his own accord separating himself from the fashions of the world, of which he was not otherwise incapable; and devoting himself wholly to this care, like one who had found an invaluable treasure, he bent his eyes and mind upon this only, neither hoping nor expecting any thing besides, but resolved to make this the scope of all his wishes and desires: whereby (as in such a case must needs happen) it so fell out, that they who observed his mind so steadfastly fixed upon God, and that he both spoke and did many things beyond the opinions of an ordinarily good man, believed that he could not be void of some divine inspiration; and now some began, not as a good man to honour him, but as one sent from heaven, even to adore him, through the folly of mankind, madly doting upon any thing, whatsoever their own will hath set up to be worshipped. It will not be out of the way to add in general what Foxe thought of the church of Rome, and the bishop thereof, as far as they may be gathered out of his speeches when, being of ripe years, he had strengthened his judgment with much experience. The heads of his opinions were these: That among the christian church the Roman had been in dignity always chief, and of most antiquity. That it retained this dignity and preference many ages after, by little and little, growing to greater authority, not by consent of the people, or by any right to that claim, but by reason of a certain inclination and custom among men, that where any chanced to excel others, they first began to be powerful among the rest, and at length to exercise command over them. That the greatest honour and authority it had was among these western kingdoms, which, as every one mostly loved the christian religion, so were they by the diligence and piety of the Romans most assisted; in this respect it had not ill deserved to be called the mother of those churches. That the occasion of so great an increase was, that the city of Rome, being of so ancient renown, and as it were by destiny appointed monarch of the world, in all ages abounding with men of great courage and virtue, being well peopled, wealthy, usefully seated, and always under the emperors' sight, easily afforded this convenience. That at the first the christians could no where meet together with less trouble, or be more plentifully provided for, or more safely concealed, or, when need was, die with more constancy; all which made posterity greatly to admire and honour them. That the church at first flourished rather in good discipline, and the approved holiness of the professors, than in abundance of riches, there being yet no loose ness, no pride or ambition found in the manners of the clergy; and money, servants, lands, jewels, and such like goods, were altogether unknown to them; in short, all things were so restrained, either by modesty in using what they had, or contented in wanting what they had not, as that in Rome alone seemed to be the seat of the christian religion. All this was observed with the greatest strictness in the times nearest to the church's infancy; but, in process of time, by little and little, it began to be neglected and corrupted, after the same manners as rivers, whose streams being small and clear near their head, the farther they proceed the larger is the channel, but with more troubled waters; till at length, by mixture with the sea, they become also unwholesome; and though in no one place can we perceive where they are any jot changed from their first purity; yet may we easily enough find a great difference, if we compare the extremes together. In the church it so fell out, that having brought all nations to the christian faith, after they once began to think it for the honour of the empire, that the priests should no longer (as they had formerly been accustomed) endure poverty, but live in a more sumptuous way, to which purpose the emperors granted many things to the churchmen, both as an ornament and reward to them; then also the priests began, first to be taken with the love of riches, then, by degrees, to grow wanton through abundance, and not to care what little pains they took; afterwards (as always the succeeding age adds to the vice of the former) they affected power also, which, when they had once ob tained, and, by the emperor's gift, received the command of the church, they gave not over, till (having cast down the emperors, by whose bounty they had so prevailed) they both invaded the privileges of the empire, and now laid claim to both spiritual and temporal government; in the mean while, neglecting those rules of religion which their predecessors had prescribed them, neither themselves searching the scriptures, nor permitting others to do it; and esteeming the worship of God to consist rather in outward devotion and pomp of ceremonies, than in the obedience of faith. this means it came to pass, that the church of Rome (as all other immoderate empires) not only fell from that high degree it once held, but also subverted in itself the very substance and state of a church: nor that this ought to seem strange, if, as the most healthful bodies fall into sickness with most danger, so it happeneth, that the prime of all churches should have no mean, but either remain in the perfection of health, or become the most dangerous enemy to it; and that for this cause the pope now seemed to be antichrist. That notwithstanding the case was so plain, yet neither part ought to lend too much belief to arguments, nor be too earnest in hindering it, if by any moderation of men the matter might be brought to soundness and agreement. That it was not, perhaps, in our power to take from Rome her ancient honour, and the opinion of her religion so fixed already in the minds of men. That the church of Rome had fallen by her own covetousness, ambition, and prevarication; but that never any man had gone so far in sinning, as that repentance had not reached as far. That therefore it was fit to allow them, as a returning to repentance, so some convenient means to move them to it, and sufficient space to repent in. That it might be the author disliked them, because a German or Frenchman, and not an Italian of their own nation had told them of That by their errors. That there might one day among their own men be found some, by whose authority they should not be ashamed to amend their faults, and with more willingness part with their own power to procure the peace of the whole world. That there was at least this hope left, it might so fall out that they had no further erred in the articles of faith than that they would not suffer too much to be known. That the conditions of agreement would be, first, That the pope should forsake all those tenets, by which he gained such great sums of money; there being nothing whereto the people might with more difficulty be persuaded, than that Christ, the Saviour of the world, had instructed his church in the way of getting money, and setting the scriptures to sale. Next, that he should renounce all secular jurisdiction, and not suppose himself to have title, or any thing to do with the right of princes. That, on the other side, his opposers should not refuse, that some one man may have the principal place of counsel and government in the church affairs, as being a thing which would have many conveniences in it, when it might be done with security; neither that the Romish church, because it had once fallen, ought to make against it; nor that it had first flourished to prevail for it, herein to be preferred before any other; but that all this was to be left to the discretion of a general council of the christians, which might be so equitable, as that neither the power or favour of any one should be able, either from the place of meeting, or the difference in number of voices, to promise itself any advantage to the injury of the rest. That, in the mean while, it would be of great moment to the hope and speediness of settling all controversies, if hereafter on both sides they would give such instructions, as might cause in each party a better hope and opinion of the other, especially that they ought to leave off that stubborn conceit, whereby each of them, presuming itself to be the only true church, supposeth the other excluded. For that it were not only wicked, but also highly to the dishonour of God, to think that he had so given his commandments to mankind as that they should be turned to the destruction of those that obey them; which must of necessity come to pass, if when all men will not consent in the same opinion, they who understand most shall refuse to admit the rest; was therefore the kingdom of heaven reserved only for the more understanding sort, and those that know most? Where should then the fools of the world be; where should little children be, whom Christ How much better should had set apart for himself? we serve God by following that which was evident, than by interpreting that which was doubtful? How much more probable were it, that God's mercy was so abundant, as when men were once agreed in point of general obedience, there should nothing else be laid to their charge? For, that the force of obedience was before God so great, as thereby only all other inequalities might be made even; but if all were not in equal condition, that certainly with God they were best esteemed who judged with the most modesty of others. I will now speak of the friends of Mr. Foxe: among whom, I have already shewed with how great affection he was beloved by the duke of Norfolk, being by his bounty maintained in his lifetime, and after his death by the pension he bestowed on him, which his son, the right honourable the earl of Suffolk, to whom those revenues descended, out of his liberality continued. His fortunes were increased by the lord William Cecil, then lord treasurer, a man beyond expression excellent, whom it as much availed queen Elizabeth to have for her minister, as it availed the kingdom to have Elizabeth for their queen; and without doubt most deserving, that in himself and in his posterity he should flourish in that kingdom, which he had by his wisdom and advice made most flourishing. He, of the queen's gift, obtained for Mr. Foxe the rectory of Shipton, upon no other inducement but his public merits, and when Mr. Foxe delayed, and after his manner entreated leave to excuse himself, the lord Cecil politically overcame his bashfulness by telling him, that he neither accepted that for an answer, nor had he deserved that the blame of Mr. Foxe's refusing the queen's gift should be laid upon him, as if he had been his hindrance. To the earls of Bedford and of Warwick he was very acceptable. He was very intimate with sir Francis Walsingham, secretary of state, a prudent and vigilant man, and one who deservedly was the first that advanced the power of the secretaryship. The two brothers, sir Thomas Hennage and Master Michael Hennage, he sincerely loved, the first for the sweetness of his behaviour, the other for his solid learning and singular modesty of life, and though they were each of them, in their kind, most accomplished gentlemen, yet he was wont to say that sir Thomas Hennage had as much as was requisite in any way to become a complete courtier, but that Master Michael Hennage had both all his brother in himself, and that besides of his own which the court had not corrupted. To sir Drew Drury he bare likewise a strong affection, xix stancy in all fortunes, and perhaps, the only man in Among the prelates he principally reverenced Doctor Grindall, archbishop of Canterbury; Doctor Elmar, bishop of London; and Doctor Pilkington, bishop of Durham; and Doctor Nowell, dean of St. Paul's, who were his partners in banishment at Basil. Among the writers of his time he preferred, before the rest, Doctor Humphrey, Doctor Whiteaker, and Doctor Fulke, with whose learning he was greatly delighted, and esteemed it no small benefit to be again beloved by them. But with none had he more familiar acquaintance than with Master John Crowly and Master Baldwine Collins, whose counsel he made use of in all his affairs, especially of Master Collins, concerning whom he was wont to say, That he knew not which had the greatest share in him, excellence of knowledge, or modesty of mind. Among military men, sir Francis Drake was much delighted with his familiarity; whom to commend near the times he lived in, were needless, but to commend him to posterity, according to his merits, many volumes would scarce suffice. Among the citizens of London, he always found great good will; especially with sir Thomas Gresham, sir Thomas Roe, Alderman Bacchus, Master Smith, Master Dale, and Master Sherington, who held him in great estimation, being part of them such as had borne the highest places of honour in the city, and part of them merchants of great substance. I pass by many, who perhaps had as great a share in Master Foxe's friendship as any of these; nor ought it to be accounted a fault, if I either knew not, or remembered not all: but this I ought not to omit, (as being the chief cause why I thought fit to mention the above-named worthy men) that these were they, from whom, I before said, Master Foxe received such large sums of money to divide among the poor: which, although they did it with so much privacy, as that they trusted not to messengers in delivering it, not regarding any outward praise, their well-doing might procure them, knowing the consciousness of it to be as much as Yet it was not fitting for me in they needed to desire. Foxe's history, to dissemble it, or to give any man occasion to suppose the truth was not opened by Foxe, though they themselves thought good to neglect the fruit of so great liberality, especially since it may abundantly serve for commendation of both him and them, that they should be known by their own actions, and he by none but his own. He used always among his friends a pleasant kind of familiarity, wherewith he seasoned the gravity and severity of his other behaviour. Being once asked at a friend's table, what dish he desired to be set up to him to begin his meal with, he answered, "the last;" which word was pleasantly taken, as if he had meant some choicer dish, such as are usually brought for the second course; whereas he rather signified the desire he had to see dinner ended, that he might depart home. Going abroad, by chance, he met a woman that he knew, who, pulling a book from under her arm, and "See you not that I am going to a sermon ;" saying, Foxe replied," But if you will be ruled by me, go home, rather, for to-day you will do but little good at church;" and when she asked, "At what time therefore he would counsel her to go?"" Then," answered he, "when you tell nobody before hand." It happened at his own table that a gentleman there spake somewhat too freely against the earl of Leicester, which, when Foxe heard, he commanded a bowl filled with wine to be brought him, which being done : "This bowl," said he, "was given to me by the earl of Leicester," so stopping the gentleman in his intemperate speeches without reprehending him. When a young man, a little too forward, had in presence of many, said, "That he could conceive no reason in the reading of old authors, why men should sc a 2 greatly admire them." "No marvel indeed," replied Foxe," for if you could conceive the reason, you would then admire them yourself." I could mention many anecdotes of this kind, but that I will not exceed my intended limits too far. At length having in such actions, and such behaviour spent out his age, being now full of years, and blessed with friends, ere he had quite passed through his seven tieth year, (1587) he died, not through any known disease, but through much age. Upon the report of his death the whole city lamented, honouring the small funeral which was made for him, with the concourse of a great multitude of people, and in no other fashion of mourning, than as if among so many, each man had buried his own father, or his own brother. |