A67927:894
Acts and monuments of matters most special and memorable, happening in the Church. [vol. 2, part 2] with an universal history of the same, wherein is set forth at large the whole race and course of the Church, from the primitive age to these latter times of ours, with the bloody times, horrible troubles, and great persecutions against the true martyrs of Christ, sought and wrought as well by heathen emperors, as now lately practised by Romish prelates, especially in this realm of England and Scotland. Newly revised and recognised, partly also augmented, and now the fourth time again published and recommended to the studious reader, by the author (through the help of Christ our Lord) John Fox, which desireth thee good reader to help him with thy prayer.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.
London: printed by John Daye, 1583London: printed by Iohn Daye, 1583
No title page in the transcription: set from the catalogue record.
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 consequently after the life of B. Ridley,1 with other his letters, which partly we have expressed, partly we have differed to our later appendix, followeth likewise the life and doings of the worthy champion, and old practised soldier of Christ M. Hugh Latimer, of whose acts and long travails even from his first years and tender age, to begin here to entreat: first, he was the son of one Hugh Latimer, of Thirkesson in the County of Leicester, a husbandman of right good estimation: with whom also he was brought up until he was of the age of four years or thereabout. At which time his Parents (having him as then left for their only son, with six other daughters) seeing his ready, prompt, and sharp wit, purposed to train him up in erudition, and knowledge of good literature: wherein he so profited in his youth,2 at the common Schools of his own country, that at the age of xiiij. years, he was sent to the University of Cambridge. Where after some continuance of exercises in other things,3 he gave him self to the study of such school Divinity, as the ignorance of that age did suffer.
NOw consequently after the lyfe of B. Ridley,1 with other his letters, whiche partly we haue expressed, partly we haue differred to our later appendix, followeth lykewyse the lyfe and doynges of the worthy champion, and olde practised souldiour of Christe M. Hugh Latimer, of whose actes and long trauayles euen from his fyrst yeares and tender age, to beginne here to entreate: fyrst, he was the son of one Hugh Latimer, of Thirkesson in the Countie of Leicester, a housebandman of right good estimation: with whom also he was brought vp vntyll he was of the age of fower yeares or thereabout. At which tyme his Parentes (hauyng hym as then left for their onely sonne, with sixe other daughters) seeyng his ready, prompte, and sharpe witte, purposed to trayne him vp in erudition, and knowledge of good literature: wherein he so profited in his youth,2 at the common Scholes of his owne countrey, that at the age of xiiij. yeares, he was sent to the Uniuersitie of Cambridge. Where after some continuaunce of exercises in other thynges,3 he gaue hym selfe to the studie of such schole Diuinitie, as ye ignoraunce of that age did suffer.
Zealous he was then in the Popish Religion,1 and therewith so scrupulous (as him self confessed) that being a Priest, and using to say Mass, he was so servile an observer of the Romish Decrees, that he had thought he had never sufficiently mingled his Massing wine with water: and moreover, that he should never be damned, if he were once a professed Friar, with divers such superstitious fantasies. And in this blind zeal he was a very enemy to the professors of Christs Gospel: as both his Oration made when he proceeded Bachelor of Divinity, against Philip Melanchthon,2 and also his other works did plainly declare. But especially his Popish zeal could in no case abide in those days good Master Stafford, reader of the Divinity Lectures in Cambridge, most spitefully railing against him, and willing the youth of Cambridge, in no wise to believe him.
Zelous he was then in the Popyshe Religion,1 and therewith so scrupulous (as hym selfe confessed) that beyng a Priest, and vsyng to say Masse, he was so seruile an obseruer of the Romishe Decrees, that he had thought he had neuer sufficiently mingled his Massing wine with water: and moreouer, that he shoulde neuer be damned, if he were once a professed Frier, with diuers suche superstitious fantasies. And in this blinde zeale he was a very enemie to the professours of Christes Gospell: as both his Oration made when he proceeded Bachlour of Diuinitie, agaynst Philip Melancthon,2 and also his other workes did playnely declare. But especially his Popyshe zeale coulde in no case abyde in those dayes good Maister Stafford, reader of the Diuinitie Lectures in Cambridge, moste spitefully raylyng agaynst hym, and willyng the youth of Cambridge, in no wyse to beleeue hym.
Notwithstanding such was the goodness and merciful purpose of God, that when he saw his good time, by the which way he thought to have utterly defaced the professors of the Gospel and true Church of Christ, he was at length him self by a member of the same, prettily caught in the blessed net of Gods word. For M. Thomas Bilney (whose story is before described) being at that time a trier out of Satan's subtleties, and a secrete overthrower of Antichrists kingdom,1 seeing M. Latimer to have a zeal in his ways (although without knowledge) was stricken with a brotherly pity towards him, & bethought by what means he might best win this zealous ignorant brother, to the true knowledge of Christ. Wherefore, after a short time, he came to M. Latimers study, and desired him to here him make his confession. Which thing he willingly granted: by hearing whereof, he was (through the good spurt of God) so touched, that hereupon he forsook his former studying of the school Doctors, and other such fopperies, and became a earnest student of true Divinity, as he him self, aswell in his conference with M. Ridley, as also in his first sermon made upon the Pater noster, doth confesse. ⟨p. 1731⟩So that whereas before he was an enemy, and almost a persecutor of Christ, he was now a zealous seeker after h•m, changing his old manner of cavilling and railing, into a diligent kind of conferring, both with M. Bilney and others,2 & came also to M. Stafford before he dyed, and desired him to forgive him.
Notwithstandyng suche was the goodnesse and mercifull purpose of God, that when he saw his good tyme, by the whiche waye hee thought to haue vtterly defaced the professours of the Gospell and true Church of Christ, he was at lengthe hym selfe by a member of the same, pretily caught in the blessed nette of Gods woorde. For M. Thomas Bilney (whose storye is before described) beyng at that tyme a tryer out of Sathans subtilties, and a secrete ouerthrower of Antichristes kyngdome,1 seeyng M. Latimer to haue a zeale in his waies (although without knowledge) was striken with a brotherly pittie towardes hym, & bethought by what meanes he might best winne this zelous ignoraunt brother, to the true knowledge of Christe. Wherefore, after a shorte tyme, he came to M. Latimers study, and desired him to here him make his confession. Which thing he willingly graunted: by hearyng whereof, he was (through the good spirte of God) so touched, that hereuppon he forsooke his former studying of the schole Doctors, and other suche fopperies, and became a earnest student of true Diuinitie, as he hym selfe, aswell in his conference with M. Ridley, as also in his fyrst sermon made vpon the Pater noster, doth confesse.
After this his winning to Christ, he was not satisfied with his own conversion only, but like a true Disciple of the blessed Samaritan, pitied the misery of others, and therefore became both a public Preacher, and also a private Instructor to the rest of his brethren within the University, by the space of 3. years, spending his time partly in the Latin tongue among the learned, & partly amongst the simple people in his natural and vulgar language. Howbeit,1 as Satan never sleepeth when he seeth his kingdom to begin to decay, so likewise now seeing that this worthy member of Christ would be a shrewd shaker thereof he raved up his impious imps to molest & trouble him.
After this his winning to Christ, he was not satisfied with his owne conuersion onely, but like a true Disciple of the blessed Samaritane, pitied the misery of others, and therefore became both a publike Preacher, and also a priuate Instructer to the rest of his brethren within the Uniuersitie, by the space of 3. yeres, spending his tyme partly in the Latin tongue among the learned, & partly amongst the simple people in his naturall and vulgar language. Howbeit,1 as Satan neuer slepeth when he seeth his kingdome to begin to decay, so likewyse now seeyng that this worthy member of Christ would be a shreud shaker therof he raued vp his impious impes to molest & trouble him.
Amongest these there was an Augustine Friar, who took occasion upon certain Sermons that M. Latimer made about Christmas 152•. aswell in the church of S. Edward,1 as also in S. Augustins, within the University in Cambridge, to inveigh against him, for that M. Latimer in the said Sermons (alluding to the common usage of the season) gave the people certain cards out of the 5.6.7. Chapters of S. Matthew, whereupon they might, not only then,2 but always else occupy their time. For the chief triumph in the cards he limited the Hart as the principal thing that they should serve God with all: whereby he quite overthrew all hypocritical and external ceremonies, not tending to the necessary furtherance of Gods holy word and Sacraments. For the better attaining hereof, he wished the Scriptures to be in English, whereby the common people might the better learn their duties, aswell to God, as their neighbours.
Amongest these there was an Augustine Frier, who tooke occasion vpon certaine Sermons that M. Latimer made about Christenmas 152•. aswell in the church of S. Edward,1 as also in S. Augustins, within the Uniuersitie in Cambridge, to inuey against him, for that M. Latimer in the sayde Sermons (alludyng to the common vsage of the season) gaue the people certaine cardes out of the 5.6.7. Chapiters of S. Matthewe, whereupon they might, not onely then,2 but alwayes els occupy their tyme. For the chiefe triumph in the cardes he limitted the Hart as the principall thing that they shoulde serue God with all: wherby he quite ouerthrew all hypocriticall and externall ceremonies, not tending to the necessarie furtheraunce of Gods holy word and Sacramentes. For the better atteyneng hereof, he wished the Scriptures to be in Englysh, wherby the common people might the better learne their dueties, aswell to God, as their neighbours.
The handling of this matter was so apt for the time, and so pleasantly applied of him, that not only it declared a singular towardness of wit in the Preacher, but also wrought in the hearers much fruit, to the overthrow of Popish superstition, and setting up of perfect Religion.
The handling of this matter was so apt for the tyme, and so pleasantly applyed of him, that not only it declared a singuler towardnesse of witte in the Preacher, but also wrought in the hearers much fruite, to the ouerthrowe of Popish superstition, and setting vp of perfect Religion.
This was upon the Sunday before Christmas day, on which day coming to the Church, and causing the Bell to be tolled to a Sermon, he entered into the Pulpit, taking for his text the words of the Gospel aforesaid, red in the Church that day: Tu quis es. &c. In delivering the which cards (as is abovesayd) he made the Harte to be triumph, exhorting and inviting all men thereby to serve the Lord with inward hart and true affection, and not with outward ceremonies: adding moreover to the praise of that triumph, that though it were never so small, yet it would make up the best cote card beside in the bunch,1 yea though it were the king of Clubs. &c. meaning thereby, how the Lord would be worshipped and served in simplicity of the heart and verity, wherein consisteth true Christian Religion, and not in the outward deeds of the letter only, or in the glistering show of mans traditions, or pardons, pilgrimages, ceremonies, vows, devotions, voluntary works, and works of supererogation, foundations, oblations, the Popes supremacy. &c. so that all these either were needless, where the other is present: or else were of small estimation, in comparison of the other.
This was vpon the Sundaye before Christenmas day, on which day commyng to the Church, and causyng the Bell to be tolled to a Sermon, he entered into ye Pulpit, takyng for his text the wordes of the Gospell aforesayd, red in the Church that day: Tu quis es. &c. In deliueryng the whiche cardes (as is abouesayd) he made the Harte to be triumph, exhortyng and inuityng all men thereby to serue the Lord with inwarde hart and true affection, and not with outward ceremonies: adding moreouer to the prayse of that triumph, that though it were neuer so small, yet it woulde make vp the best cote carde beside in the bunch,1 yea though it were ye kyng of Clubs. &c. meanyng thereby, how the Lorde would be worshipped and serued in simplicitie of the harte and veritie, wherein consisteth true Christian Religion, and not in the outward deedes of the letter onely, or in the glisteryng shewe of mans traditions, or pardons, pilgrimages, ceremonies, vowes, deuotions, voluntarie workes, and workes of supererogation, foundations, oblations, the Popes supremacie. &c. so that all these either were nedeles, where the other is present: or els were of small estimation, in comparison of the other.
The tenor and effect of these his Sermons, so far as they could come to our hands, here followeth.
The tenour and effect of these his Sermons, so far as they could come to our handes, here foloweth.
TV quis es? which words are as much to say in English, Who art thou? These be the words of the Pharisees, which were sent by the Jews unto saint John Baptist in wilderness, to have knowledge of him, whom he was, which words they spake unto him of an evil intent, thinking that he would have taken on him to be Christ, and so they would have had him done with their good wills, because they knew that he was more carnal, and given to their laws, then Christ in deed should be, as they perceived by their old prophecies: and also because they marvelled much of his great doctrine, preaching, and baptising, they were in doubt whether he was Christ or not: wherefore they said unto him, who art thou? Then answered saint John, and confessed, that he was not Christ. Now here is to be noted, the great, and prudent answer of saint John Baptist unto the Pharisees, that when they required of him whom he was, he would not directly answer of himself what he was him self: but he said he was not Christ, by the which saying he thought to put the Jews and Pharisees out of their false opinion, & belief towards him, in that they would have had him to exercise the office of Christ, and •o declared farther unto them of Christ, saying: he is in the midst of you, and amongst you, whom ye know not, whose •atchet of his shoe I am not worthy to unlose, or undo. By this you may perceive that saint John spake much in the land, and praise of Christ his master, professing himself to be in no wise like unto him. So likewise it shall be necessary unto all men & women of this world, not to ascribe unto them selves any goodness of themselves, but all unto our Lord God, as shall appear hereafter, when this question aforesaid, (Who art thou?) shall be moved unto them: not as the Pharisees did unto saint John, of an evil purpose, but of a good and simple mind, as may appear hereafter.
TV quis es? which wordes are as much to say in Englyshe, Who art thou? These be the wordes of the Phariseis, which were sent by the Iewes vnto sainct Iohn Baptist in wildernesse, to haue knowledge of hym, whom he was, which woordes they spake vnto hym of an euill intent, thinkyng that he would haue taken on hym to be Christe, and so they woulde haue had him done with their good willes, because they knewe that he was more carnall, and geuen to their lawes, then Christ in deede should be, as they perceyued by their old prophecies: and also because they maruayled muche of his great doctryne, preachyng, and baptising, they were in doubt whether he was Christ or not: wherefore they sayd vnto him, who art thou? Then answered sainct Iohn, and confessed, that he was not Christ. Now here is to be noted, the great, and prudent answere of saincte Iohn Baptist vnto the Phariseis, that when they required of him whom he was, he would not directly answere of himselfe what he was him selfe: but he sayd he was not Christ, by the which saying he thought to put the Iewes and Phariseis out of their false opinion, & beliefe towardes him, in that they would haue had him to exercise the office of Christ, and o declared farther vnto them of Christ, saying: he is in ye middes of you, and amongst you, whō ye know not, whose atchet of his shoe I am not worthy to vnlose, or vndoe. By this you may perceiue that saint Iohn spake much in the lande, and prayse of Christ his maister, professing himselfe to be in no wise like vnto him. So likewise it shalbe necessary vnto all men & women of this world, not to ascribe vnto them selues any goodnes of themselues, but all vnto our Lorde God, as shall appeare herafter, when this question aforesayd, (Who art thou?) shall be moued vnto thē: not as the Phariseis did vnto saint Iohn, of an euill purpose, but of a good and simple minde, as may appeare hereafter.
Now then, according to the preachers mind, let every man and woman, of a good & simple mind, contrary to the Pharisees intent, ask this question (Who art thou?) this question must be moved to themselves, what they be of themselves, on this fashion. What art thou of thy only and natural generation between father, & mother, when thou camest into this world? What substance, what virtue, what goodness art thou of by thy self? which question if thou rehearse often times unto thy self, thou shalt well perceive, & understand, how thou shalt make answer unto it, which must be made on this ways: I am of my self, and by my self, coming from my natural father & mother, the child of the ire, & indignation of God, the true inheritor of hell, a lump of sin, & working nothing of my self but all towards hell, except I have better help of an other, then I have of my self. Now we may see in what state we enter in to this world, that we be of our selves the true, and just inheritors of hell, the children of the ire & indignation of Christ, working all towards hell, whereby we deserve of our selves perpetual damnation, by the right judgement of God, and the true claim of our selves: which unthrifty state that we be borne unto, is come unto us for our own deserts, and proveth well this example following.
Now then, according to the preachers mynd, let euery man and woman, of a good & simple mind, contrary to the Phariseis intent, aske this question (Who art thou?) this question must be moued to themselues, what they be of themselues, on this fashion. What art thou of thy only and natural generatiō betwene father, & mother, whē thou camest into this world? What substāce, what vertue, what goodnes art thou of by thy selfe? which question if thou reher•e often times vnto thy selfe, thou shalt well perceiue, & vnderstand, how thou shalt make aunswer vnto it, which must be made on this wayes: I am of my selfe, and by my selfe, cōming from my naturall father & mother, the childe of the ire, & indignation of God, the true inheritour of hel, a lumpe of sinne, & working nothing of my selfe but all towardes hell, except I haue better helpe of an other, then I haue of my selfe. Now we may see in what state we enter in to this world, that we be of our selues the true, and iust inheritours of hell, the children of the ire & indignation of Christ, working all towardes hell, whereby we deserue of our selues perpetuall dampnation, by ye ryght iudgement of God, and the true clayme of our selues: which vnthrifty state that we be borne vnto, is come vnto vs for our own desertes, and proueth well this example followyng.
Let it be admitted for the probation of this, that it might please the kings grace now being, to accept into his favour a mean man, of a simple degree, and birth, not borne to any possession, whom the kings grace favoureth, not because this person hath of himself deserved any such favour, but that the king casteth this favour unto him of his own mere motion, & fantasy: and for because the kings grace will more declare his favour unto him, he giveth unto his said man a thousand pounds in lands, to him and his heirs, on this condition, that he shall take upon him to be the chief captain, and defender of his town of Calais, and to be true, and faithful unto him, in the custody of the same, against the French men specially, above all other enemies.
Let it be admitted for the probatiō of this, that it might please the kynges grace now being, to accept into his fauour a meane man, of a simple degre, and byrth, not borne to any possession, whom the kynges grace fauoureth, not because this person hath of himselfe deserued any such fauoure, but that the kyng casteth this fauoure vnto him of his owne mere motion, & fantasy: and for because ye kings grace will more declare his fauoure vnto him, he geueth vnto his sayd man a thousand poundes in landes, to hym and his heyres, on this condition, that he shall take vpon him to be the chiefe captayne, and defendour of his towne of Calice, and to be trew, and faythfull vnto hym, in the custodie of the same, agaynst the Frenche men specially, aboue all other enemies.
This man taketh on him this charge, promising his fidelity thereunto. It chanceth in process of time, that by the singular acquaintance, and frequent familiarity of this Captain with the French men, these French men give unto this said Captain of Calais a great sum of money, so that he will be content, and agreeable, that they may enter into the said town of Calais by force of arms, and so thereby to possess the same unto the Crown of France: upon this agreement the French men do invade the said Town of Calais, alonely by the negligence of this Captain.
This man taketh on hym this charge, promysing his fidelitie thereunto. It chaunceth in processe of tyme, that by the singuler acquaintaunce, and frequent familiaritie of this Captaine with the French men, these French men geue vnto this sayde Captayne of Calice a great summe of money, so that he will be content, and agreeable, that they may enter into the sayde towne of Calice by force of armes, and so thereby to possesse ye same vnto the Crowne of Fraunce: vpon this agreement the French men doe inuade the sayde Towne of Calice, alonely by the neglygence of this Captayne.
Now the Kings 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 French men, and entereth again into his Town of Calais. Then he being desirous to know how these enemies of his came thither, he maketh profound search, and enquiry, by whom this treason was conspired: by this search it was known and found, his own Captain to be the very author and 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 but 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 him to his Prince, contrary to his own fidelity and promise: so likewise it was of our first Father, Adam. He had given unto him the spirit of science, & knowledge, to work all goodness therewith: this said spirit was not given alonely unto him, but unto all his heirs and posterity. He had also delivered him the Town of Calais, that is to say, Paradise in earth, the most strong and fairest Town in the world, to be in his custody: He nevertheless, by the instigation of these French men, that is to say, the temptation of the Fiend, did obey unto their desire, ⟨p. 1732⟩and so brake his promise and fidelity, the commandment of the everlasting king, his master, in eating of the apple by him inhibited.
Now the Kynges grace hearyng of this inuasion, commeth with a great puissaunce to defende this his sayd Towne, and so by good pollicie of warre ouercommeth the sayd French men, and entreth againe into his Towne of Calice. Then he beyng desyrous to knowe how these enemies of his came thyther, he maketh profound searche, and enquirie, by whom this treason was conspyred: by this searche it was knowen and founde, his owne Captayne to be the very authoure and beginner of the betraying of it. The King seeing the great infidelitie of this person, dischargeth this man of his office, and taketh from him and his heyres, this thousande poundes possessions. Thinke you not but the Kyng doth vse iustice vnto him, and all his posteritie, and heyres? Yes truely: the sayde Capitayne cannot deny hymselfe, but that he hadde true iustice, consyderyng howe vnfaythfully he behaued hym to his Prince, contrary to his own fidelitie and promyse: so likewyse it was of our fyrst Father, Adam. He had geuen vnto him the spirite of science, & knowledge, to worke all goodnesse therewith: this sayd spirite was not geuen alonely vnto him, but vnto all his heyres and posteritie. He had also deliuered him the Towne of Calice, that is to say, Paradise in earth, the most strong and fayrest Towne in the worlde, to be in his custodie: He neuerthelesse, by the instigation of these Frenche menne, that is to say, the temptation of the Feende, dyd obey vnto their desire,
Now then, the king seeing this great treason in his captain, deposed him of the thousand pound of possessions, 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 lost it also 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.
Now then, the kyng seyng this great treason in hys capitayne, deposed hym of the thousand pound of possessions, that is to say, from euerlasting lyfe in glory, and all his heires and posteritie: for likewy•e as he had the spirit of science and knowledge, for him and his heires, so in like maner whē he lost the same, his heyres lost it also by him, and in him. So now, this example prooueth, that by our father Adam, we had once in hym the very enheritance of euerlasting ioy: and by him, and in him againe we lost the same.
The heirs of the captain of Calais could not by any manner of claim ask of the King the right & •itle 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 loose them, and greater, committing so high treason as he did, against his Princes commandments: whereby he had no wrong to loose 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 loose his possessions, you have wrong to loose the same: In the same manner it may be answered unto all men and women now being, that if our father Adam had true Justice to be excluded from his possession of everlasting glory in Paradise, let not us think the contrary that be his heirs, but that we have no wrong in loosing also the same: yea, we have true Justice and right. Then in what miserable state be we, that of the right and just title of our own deserts, have lost the everlasting joy, and claim of our selves to be the true inheritors of hell? For he that committeth deadly sin, willingly, bindeth himself to be inheritor of everlasting pain: and so did our forefather Adam willingly eat of the apple forbidden. Wherefore he was cast out of 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 most uncleannest and variablest nature that was made under heaven, of whose seed and disposition, all the world is lineally descended, in so much that this evil nature is so fused 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 our selves to be in like displeasure unto God, as our forefather Adam was: by reason hereof as I said, we be of our selves the very children of the indignation and vengeance of God, the true inheritors of hell, and working all towards hell, which is the answer of this question, made to every man and woman by themselves, Who art thou?
The heires of the captaine of Calice could not by any maner of claime aske of the King the right & •itle of theyr father, in the thousand poundes possessions, by reason the kyng myght aunswer, and say vnto them, that although theyr father deserued not of hymselfe to enioy so great possessions, yet he deserued by hymselfe to loose thē, and greater, committyng so hygh treason as he dyd, agaynst hys Princes commaundementes: whereby he had no wrong to loose his title, but was vnworthy to haue the same, and had therein true iustice: let not you thinke which bee hys heyres, that if hee had iustice to loose his possessions, you haue wrong to loose the same: In the same maner it may be aunswered vnto all men and women now beyng, that if our father Adam had true Iustice to bee excluded from hys possession of euerlastyng glory in Paradise, let not vs thinke the contrary that be his heyres, but that wee haue no wrong in loosing also the same: yea, we haue true Iustice and right. Then in what miserable state be we, that of the right and iust title of our owne deserts, haue lost the euerlasting ioy, and clayme of our selues to be the true inheritours of hell? For hee that committeth deadly sinne, willyngly, byndeth hymselfe to be inheritor of euerlasting payne: and so dyd our forefather Adam willingly eate of the apple forbidden. Wherefore he was cast out of euerlastyng ioy in Paradise, into this corrupt world, amongst all vilenesse, whereby of hymselfe he was not woorthy to do any thyng laudable or pleasaunt to GOD, euermore bound to corrupt affections, and beastly appetites, transfourmed into the most vncleannest and variablest nature that was made vnder heauen, of whose seede and disposition, all the world is lineally discended, in so much that this euill nature is so fused and shedde from one into another, that at this day there is no man nor woman liuyng, that can of themselues wash away this abhominable vilenesse: and so we must needes graunt of our selues to be in lyke displeasure vnto God, as our forefather Adam was: by reason hereof as I sayd, we bee of our selues the very children of the indignation and vengeaunce of God, the true enheritours of hell, and workyng all towardes hell, which is the answer of this question, made to euery man and woman by themselues, Who art thou?
