A67927:909
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.
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?
And now the world standing in this damnable state, cometh in the occasion of the incarnation of Christ: the Father in heaven perceiving the frail nature of man, that he by himself and of himself could do nothing for himself by his prudent wisdom sent down the second person in Trinity, his Son Jesus Christ, to declare unto man his pleasure and commandment: and so at the fathers will Christ took on him human nature, being willing to deliver man out of this miserable way, & was content to suffer cruel passion in shedding his blood for all mankind, and so left behind for our safeguard, laws and ordinances to keep us always in the right path, to everlasting life, as the Evangelists, the Sacraments, the commandments, and so forth: which if we do keep and observe according unto our profession, we shall answer better unto this question, (Who art thou?) then we did before: for before thou diddest enter into the Sacrament of Baptism, thou wert but a natural man, a natural woman: as I might say, A man, A woman. But after thou takest on thee Christs Religion, thou hast a longer name: for then thou art a Christian man, a Christian woman. Now then, seeing thou art a Christian man, what shall be thy answer of this question▪ Who art thou?
And now the world standyng in this damnable state, commeth in the occasion of the incarnation of Christ: the Father in heauen perceiuyng the frayle nature of man, that he by hymselfe and of hymselfe could doe nothyng for hymselfe by hys prudent wisedome sent downe the second person in Trinitie, hys sonne Iesu Christ, to declare vnto man hys pleasure and commaundement: and so at the fathers wyll Christ tooke on hym humaine nature, beyng willyng to deliuer man out of this miserable way, & was content to suffer cruell passion in shedyng hys bloud for all mankynd, and so left behynd for our safegard, lawes and ordinaunces to keepe vs alwayes in the right path, to euerlastyng lyfe, as the Euangelistes, the Sacramentes, the commaundementes, and so foorth: which if wee doe keepe and obserue accordyng vnto our profession, wee shall aunswer better vnto this question, (Who art thou?) then we dyd before: for before thou diddest enter into the Sacrament of Baptisme, thou wert but a naturall man, a naturall woman: as I myght say, A man, A woman. But after thou takest on thee Christes Religion, thou hast a longer name: for then thou art a Christian man, a Christian woman. Now then, seeyng thou art a Christian man, what shall be thy aunswer of this question▪ Who art thou?
The answer of this question is, when I ask it unto my self, I must say that I am a Christian man, a christian woman, the child of everlasting joy thorough the merits of the bitter passion of Christ. This is a joyful answer. Here we may see how much we be bound, and in danger unto GOD, that hath revived us from death to life, and saved us that were damned, which great benefit we cannot well consider, unless we do remember what we were of our selves before we meddled with him or his laws: and the more we know our feeble nature, and set less by it, the more we shall conceive and know in our hearts what God hath done for us: and the more that we know what God hath done for us, the less we shall set by our selves▪ the more we shall love and please God, so that in no condition we shall either know our selves or God, except we do utterly conf•sse our selves to be mere vileness and corruption. Well, now it is come unto this point, that we be Christian men, Christian women, I pray you what doth Christ require of a Christian man, or of a Christian woman? Christ requireth nothing else of a Christian man or a woman, but that they will observe his rule. For likewise as he is a good Augustine Friar that keepeth well Saint Augustine's rule, so is he a good Christian man that keepeth well Christs rule.
The aunswer of this question is, when I aske it vnto my selfe, I must say that I am a Christian man, a christian woman, the childe of euerlastyng ioy thorough the merites of the bitter passion of Christ. This is a ioyfull aunswer. Here we may see how much wee bee bounde, and in daunger vnto GOD, that hath reuiued vs from death to lyfe, and saued vs that were damned, which great benefite we cannot well consider, vnlesse we doe remember what we were of our selues before wee medled wyth hym or hys lawes: and the more we know our feeble nature, and set lesse by it, the more wee shall conc•iue and know in our heartes what God hath done for vs: and the more that we know what God hath done for vs, the lesse wee shall set by our selues▪ the more wee shall loue and please God, so that in no condition wee shall eyther know our selues or God, except wee doe vtterly conf•sse our selues to bee meere vilenesse and corruption. Well, now it is come vnto this poynt, that we bee Ch•istian men, Christian women, I pray you what doth Christ require of a Christian man, or of a Christian woman? Christ requireth nothyng els of a Christian man or a woma, but that they will obserue hys rule. For likewyse as hee is a good Augustine Frier that keepeth well Saint Augustines rule, so is he a good Christian man that keepeth well Christes rule.
Now then, what is Christs rule? Christs rule consisteth in many things, as in the commandments, and the works of mercy and so forth. And for because I can not declare Christs rule unto you at one time, as it ought to be done, I will apply my self according to your custom this time of Christmas, I will as I said, declare unto you Christs rule, but that shall be in Christs cards. And where you are wont to celebrate Christmas in playing at cards, I intend with gods grace to deal unto you Christs cards, wherein you shall perceive Christs rule. The Game that we will p•ay at, shall be called the Triumph, which if it be well played at, be that dealeth shall win: the Players shall likewise win, and the standers and lookers upon, shall do the same, in so much that there is no man that is willing to play at this Triumph with these cards, but they shall be all winners, and no losers.
Now then, what is Christes rule? Christes rule consisteth in many thyngs, as in the commaundements, and the workes of mercy and so foorth. And for because I can not declare Christs rule vnto you at one tyme, as it ought to be done, I will applye my selfe accordyng to your custome this tyme of Christenmasse, I wyll as I sayde, declare vnto you Christes rule, but that shall bee in Christes cardes. And where you are woont to celeb•ate Christenmasse in playing at cardes, I intend with gods grace to deale vnto you Christes cardes, wherein you shall p•rceyue Christes rule. The Game that we will p•ay at, shal be called the Triumph, which if it bee well played at, bee that dealeth shall winne: the Players shall lykewyse winne, and the standers and lookers vppon, shall doe the same, in so much that there is no man that is willyng to play at this Triumph with these cardes, but they shall be all winners, and no loosers.
Let therefore every Christian man and woman play at these cards, that they may have and obtain the Triumph: you must mark also that the Triumph must apply to fetch home unto him all the other cards, what so ever suite they be of. Now then take ye this first card, which must appear and be showed unto you as followeth. You have heard what was spoken to the men of the old Law. Thou shalt not kill, whosoever shall kill, shall be in danger of judgement. But I say unto you of the new Law (sayeth Christ) that who so ever is angry with his neighbour, shall be in danger of judgement, and whosoever shall say unto his neighbour Racha, that is to say, brainless, or any other like word of rebuking, shall be in danger of counsel: and whosoever shall say unto his neighbour, Fool, shall be in danger of hell fire. This card was made and spoken by Christ, as appeareth in the first chapter of S. Matthew.
Let therefore euery Christian man and woman playe at these cardes, that they may haue and obtayne the Triumph: you must marke also that the Triumph must apply to fetch home vnto hym all the other cardes, what so euer suite they bee of. Now then take ye this first carde, which must appeare and be shewed vnto you as followeth. You haue heard what was spoken to the men of the olde Lawe. Thou shalt not kyll, whosoeuer shall kyll, shall be in daunger of iudgement. But I say vnto you of the new Lawe (sayeth Christ) that who so euer is angry with hys neighbour, shall bee in dau•ger of iudgement, and whosoeuer shall say vnto hys neighbour Racha, that is to say, braynlesse, or any other lyke worde of rebuking, shall be in daunger of counsayle: and whosoeuer shall say vnto his neighbour, Foole, shall be in daunger of hell fire. This carde was made and spoken by Christ, as appereth in the first chapter of S. Mathew.
Now it must be noted, that who so ever shall play with this card, must first before they play with it, know the strength and virtue of the same: wherefore you must well note and mark terms how they be spoken, and to what purpose: Let us therefore read it once or twice, that we may be the better acquainted with it.
Now it must bee noted, that who so euer shall playe with this carde, must first before they play with it, knowe the strength and vertue of the same: wherefore you must well note and marke tearmes how they be spoken, and to what purpose: Let vs therfore read it once or twise, that we may be the better acquainted with it.
Now behold and see, This card is divided into four parts: The first part is one of the Commandments that was given unto Moses in the old law, before the coming of Christ, which commandment we of the new Law be bound to observe and keep, and is one of our commandments. The other three parts spoken by Christ, be nothing else but expositions unto the first part of this commandment: for in very effect all th•se four parts be but one commandment, that is to say, Thou shalt not kill: yet nevertheless, the three last parts doth show unto thee how many ways tho• mayest kill thy neighbour contrary to this Commandment: Yet for all Christs exposition, in the last three parts of this card, the terms be not open enough to th•e that doest read and hear them spoken: no doubt the Jews understood Christ well enough when he spake to them these three last sentences, for he spake unto them in their own natural terms and tongue: wherefore s•yng that these terms were natural terms of the Jews, it shall be necessary to expound them, and compare them unto some like terms of our natural speech, that we in like manner may understand Christ, as well as the Jews did: we will begin first with the first part of this card, and then after with the other three parts: you must therefore understand that the Jews and the Pharisees of the old law, to whom this first part, this Commandment, Thou shalt not kill, was spoken, thought it sufficient and enough for their discharge not to kill with any manner weapon of material weapon, as sword, dagger, or with any such weapon, and they thought i• no great fault whatsoever they said or did by their neighbour, so that they did not harm or meddle with their corporal bodies, which was a false opinion in them, as p•ooveth well the ⟨p. 1733⟩three last other sentences following the first part of this card.
Now behold and see, This card is deuided into foure partes: The first part is one of the Commaundementes that was geuen vnto Moses in the olde lawe, before the commyng of Christ, which commaundement wee of the new Lawe be bounde to obserue and keepe, and is one of our commaundementes. The other three partes spoken by Christ, bee nothyng els but expositions vnto the first part of this commaundement: for in very effect all thse foure partes be but one commaundement, that is to say, Thou shalt not kill: yet neuerthelesse, the three last parts doth shew vnto thee how many wayes tho mayest kyll thy neighbour contrary to this Commaundement: Yet for all Christes exposition, in the last three partes of thys carde, the termes bee not open enough to the that doest read and heare them spoken: no doubte the Iewes vnderstoode Christ well enough when he spake to them these three last sentences, for he spake vnto them in theyr owne naturall termes and tongue: wherefore syng that these termes were naturall termes of the Iewes, it shall be necessary to expounde them, and compare them vnto some lyke termes of our naturall speach, that we in lyke manner may vnderstand Christ, as well as the Iewes dyd: we wyll begin first with the first parte of this carde, and then after with the other three partes: you must therfore vnderstand that the Iewes and the Pharises of the olde lawe, to whome this first parte, this Commaundement, Thou shalt not kyll, was spoken, thought it sufficient and enough for their discharge not to kyll with any maner weapon of materiall weapon, as sworde, dagger, or with any such weapon, and they thought i no great fault whatsoeuer they sayd or dyd by their neighbour, so that they did not harme or meddle with their corporall bodies, which was a false opinion in them, as pooueth well the
Now as touching the three other sentences, you must note and take heed what difference is between these three manner of offences, To be angry with your neighbour, To call your neighbour brainless, or any such word of disdain, Or to call your neighbour fool: whether these three manner of offences be of themselves more grievous one then other, it is to be opened unto you: Truly as they be of themselves divers offences, so they kill diversly more one then the other, as you shall perceive by the first of these three, and so forth: A man which conceiveth against his neighbour or brother, Ire, or wrath in his mind, by some manner of occasion given unto him, although he be angry in his mind against his said neighbour, he will not peradventure express his ire by no manner of sign, either in word or deed: yet nevertheless he offendeth against God, and breaketh this commandment in killing his own soul, and is therefore in danger of judgement.
Now as touchyng the three other sentences, you must note and take heede what difference is betweene these thre maner of offences, To bee angrye with your neighbour, To call your neighbour braynelesse, or any such worde of disdayne, Or to call your neighbour foole: whether these three maner of offences be of themselues more grieuous one then other, it is to bee opened vnto you: Truely as they be of themselues diuers offences, so they kill diuersly more one then the other, as you shall perceyue by the first of these three, and so foorth: A man which conceyueth agaynst hys neighbour or brother, Ire, or wrath in hys mynde, by some maner of occasion geuen vnto hym, although he be angry in hys mynde agaynst his sayd neighbour, he will not peraduenture expresse hys ire by no maner of signe, eyther in worde or deede: yet neuertheles he offendeth agaynst God, and breaketh this commaundement in killyng hys owne soule, and is therefore in daunger of iudgement.
Now to the second part of these three: That man that is moved with ire against his neighbour, and in his ire calleth his neighbour brainless, or some other like word of displeasure, As a man might say in a fury, I shall handle thee well enough, which words and countenances doth more represent and declare Ire to be in this man, than in him that was but angry, and spake no manner of word, ne showed no countenance to declare his Ire: wherefore he that so declareth his Ire either by word or countenance, offendeth more against God: so he both killeth his own soul, and doth that in him is, to kill his neighbours soul in moving him unto ire, wherein he is faulty himself, and so this man is in danger of counsel.
Now to the second part of these three: That man that is mooued with ire agaynst his neighbour, and in hys ire calleth hys neighbour braynlesse, or some other lyke word of displeasure, As a man might say in a fury, I shall handle thee well enough, which wordes and countenaunces doth more represent and declare Ire to be in this man, thē in hym that was but angry, and spake no maner of word, ne shewed no countenaunce to declare hys Ire: wherefore he that so declareth hys Ire eyther by worde or countenaunce, offendeth more agaynst God: so he both killeth hys owne soule, and doth that in hym is, to kyl his neighbours soule in moouyng hym vnto ire, wherein he is faultie hymselfe, and so this man is in danger of counsaile.
Now to the third offence, and last of these three. That man that calleth his neighbour fool, doth more declare his angry mind toward him, then he that called his neighbour but brainless, or any such words moving Ire: for to call a man fool, that word representeth more envy in a man, then brainless doth. Wherefore he doth most offend, because he doth most earnestly with such words express his Ire, and so he is in danger of hell fire: wherefore you may understand now these three parts: Of this card be three offences, and that one is more grievous to God then the other, and that one killeth more the soul of man then the other.
Now to the third offence, and last of these three. That man that calleth hys neighbour foole, doth more declare hys angry mynde toward hym, then hee that called hys neighbour but braynelesse, or any such wordes moouyng Ire: for to call a man foole, that worde representeth more enuy in a man, then braynelesse doth. Wherefore hee doth most offende, because hee doth most earnestly with such wordes expresse hys Ire, and so he is in daunger of hell fire: wherfore you may vnderstand now these thre parts: Of thys carde be three offences, and that one is more greuous to God then the other, and that one killeth more the soule of man then the other.
Now peradventure there be some that will marvel that Christ did not declare this commandment by some greater faults of Ire, then by these which seem but small faults, as to be angry and speak nothing of it, to declare it, and to call a man brainless, and to call his neighbour fool: truly these be smallest, and the lest faults that longeth to ire, or to killing in ire. Therefore beware how you offend in any kind of Ire, seeing that the smallest be damnable to offend in: see that you offend not in the greatest. For Christ thought, if he might bring you from the smallest manner of faults, and give you warning to avoid the least, he reckoned you would not offend in the greatest and worst, as to call your Neighbour thief, whoreson, whore, drab, and so forth, into more blasphemous names, which offences must needs have punishment in hell, considering how that Christ hath appointed these three small faults, to have three degrees of punishment in hell, as appeareth by these three terms, judgement, counsel, and hell fire: these three terms do signify nothing else but three divers punishments in hell, according to the offences, judgement is lesser in degree then counsel, therefore it signifieth a lesser pain in hell, and it is ordained for him that is angry in his mind with his neighbour, and doth not express his malice neither by word ne countenance: counsel is a less degree in hell, then hell fire, and is a more degree in hell then judgement: and it is ordained for him that calleth his neighbour brainless, or any such word, that declareth his Ire and malice: wherefore it is more pain then judgement, hell fire is more pain in hell, then counsel or judgement, and it is ordained for him that calleth his neighbour fool, by reason that in calling his neighbour fool, he declareth more his malice, in that it is an earnest word of Ire. Wherefore hell fire is appointed for it, that is, the most pain of the three punishments.
Now peraduenture there be some that wyll meruaile that Christ dyd not declare this commaundement by some greater faultes of Ire, then by these which seeme but smal faultes, as to bee angry and speake nothyng of it, to declare it, and to call a man braynelesse, and to call his neighbour foole: truely these be smallest, and the lest faults that longeth to ire, or to killyng in ire. Therfore beware how you offend in any kynd of Ire, seeyng that the smallest be damnable to offend in: see that you offend not in the greatest. For Christ thought, if he myght bryng you from the smallest maner of faultes, and geue you warnyng to auoid the least, he reckoned you would not offend in the greatest and worst, as to call your Neighbour thiefe, whoreson, whore, drab, and so forth, into more blasphemous names, which offences must needes haue punishment in hel, consideryng how that Christ hath appointed these three small faultes, to haue three degrees of punishment in hel, as appeareth by these three termes, iudgement, counsaile, and hell fire: these three termes doe signifie nothyng els but three diuers punishments in hell, accordyng to the offences, iudgement is lesser in degree then counsaile, therefore it signifieth a lesser payne in hell, and it is ordeined for him that is angry in his mynde with his neighbour, and doth not expresse hys malice neyther by worde ne countenance: counsaile is a lesse degree in hel, then hel fire, and is a more degree in hell then iudgement: and it is ordeyned for him that calleth hys neighbour braynelesse, or any such worde, that declareth his Ire and malice: wherefore it is more payne then iudgement, hel fire is more payne in hell, then counsaile or iudgement, and it is ordeined for hym that calleth hys neighbour foole, by reason that in callyng his neighbour foole, he declareth more hys malice, in that it is an earnest worde of Ire. Wherfore hell fire is appoynted for it, that is, the most payne of the three punishments.
Now you have heard that to these divers offences of Ire and killing, be appointed punishments according to their degrees: for look as the offence is, so shall the pain be, if the offence be great, the pain shall be according: if it be less, there shall be less pain for it. I would not now that you should think because that here is but three degrees of punishments spoken of, that there be no more in hell: no doubt Christ spake of no more here but of these three degrees of punishments, thinking they were sufficient enough for example, whereby we might understand, that there be as divers and many pains as there be o• fences: and so by these three offences, and these three punishments, all other offences and punishments may be compared with an other: yet I would satisfy your minds further in these three terms of judgement, counsel, and hell fire. Where you might say, what was the cause that Christ declared more the pains of hell by these terms, then by any other terms? I told you afore that he knew well to whom he spake them: these terms were natural and well known amongest the Jews and Pharisees. Wherefore Christ taught them with their own terms, to the intent they might understand the better his doctrine: and these terms may be likened unto three terms which we have common and usual amongst us, that is to say, the sessions of enquirance, the sessions of deliverance, and the execution day: Sessions of enquirance is like unto judgement: for when sessions of enquiry is, then the Judges causeth xij. men to give verdict of the felons crime, whereby he shall be judged to be indited: sessions of deliverance is much like counsel: for at sessions of deliverance, the Judges go amongest themselves to counsel, to determine sentence against the felon. Execution day is to be compared unto hell fire: for the Jews had amongest themselves a place of execution named hell fire: and surely when a man goeth to his death, it is the greatest pain in this world: wherefore you may see that there are degrees in these our terms, as there is in those terms, these evil disposed affections and sensualities in us, are always contrary to the rule of our salvation. What shall we do now or imagine to thrust down these Turks, and to subdue them? It is a great ignominy and shame for a Christian man to be bond and subject unto a Turk:
Now you haue heard that to these diuers offences of Ire and killyng, be appoynted punishments according to their degrees: for looke as the offence is, so shall the paine be, if the offence be great, the payne shall be accordyng: if it be lesse, there shal be lesse paine for it. I would not now that you should thinke because that here is but three degrees of punishmentes spoken of, that there bee no more in hell: no doubt Christ spake of no more here but of these three degrees of punishmentes, thinkyng they were sufficient enough for example, wherby we myght vnderstand, that there be as diuers and many paynes as there bee o fenses: and so by these three offences, and these three punishmentes, all other offences and punishments may bee compared with an other: yet I would satisfy your mynds further in these three termes of iudgement, counsaile, and hell fire. Where you might say, what was the cause that Christ declared more the paynes of hell by these termes, then by any other termes? I tolde you afore that he knew well to whome he spake them: these termes were naturall and well knowen amongest the Iewes and Phariseies. Wherefore Christ taught them with their owne termes, to the intent they might vnderstand the better his doctrine: and these termes may bee likened vnto three termes which we haue common and vsuall amongst vs, that is to say, the sessions of enquirance, the sessions of deliuerance, and the execution day: Sessions of enquirance is lyke vnto iudgement: for when sessions of enquiry is, then the Iudges causeth xij. men to geue verdite of the felons crime, whereby he shall be iudged to be endited: sessions of deliueraunce is much lyke counsayle: for at sessions of deliueraunce, the Iudges go amongest themselues to counsaile, to determine sentence agaynst the fellon. Execution day is to be compared vnto hel fire: for the Iews had amongest themselues a place of execution named hell fire: and surely when a man goeth to hys death, it is the greatest payne in this world: wherefore you may see that there are degrees in these our termes, as there is in those termes, these euill disposed affections and sensualities in vs, are alwayes contrary to the rule of our saluation. What shall we doe now or imagine to thrust downe these Turkes, and to subdue them? It is a great ignominy and shame for a Christian man to be bond and subiect vnto a Turke:
Nay it shall not be so, we will first cast a Trump in their way, and play with them at cards who shall have the better, let us play therefore on this fashion with this card. Whensoever it shall happen these foul passions and Turks to rise in our stomachs against our brother, or neighbour, either for unkind words, injuries or wrongs, which they have done unto us, contrary unto our mind, straight ways let us call unto our remembrance, and speak this question unto our selves. Who art thou? The answer is, I am a christian man.1 Then further we must say to our selves, What requireth Christ of a christian man? Now turn up your trump, your hart, (hearts is trump as I said before) and cast your trump your heart on this card, and upon this card you shall learn what Christ requireth of a Christian man, not to be angry, ne moved to Ire against his Neighbour, in mind, countenance, nor other ways, by word or deed. Then take up this card with your hart, and lay them together: that done, you have won the game of the Turk, whereby you have defaced and overcome by true and lawful play: but alas for pity, the Rhodes are won and overcome by these false Turks, the strong Castle Faith is decayed, so that I fear it is almost impossible to win it again.
Nay it shall not bee so, wee will first cast a Trumpe in their way, and play with them at cardes who shall haue the better, let vs play therefore on this fashion with this carde. Whensoeuer it shall happen these fowle passions and Turkes to ryse in our stomackes agaynst our brother, or neighbour, eyther for vnkynd wordes, iniuries or wrongs, which they haue done vnto vs, contrary vnto our mynd, straight wayes let vs call vnto our remembraunce, and speake this question vnto our selues. Who art thou? The answer is, I am a christian man.1 Thē further we must say to our selues, What requireth Christ of a christian man? Now turne vp your trump, your hart, (hartes is trumpe as I sayd before) and cast your trumpe your heart on this carde, and vppon this carde you shall learne what Christ requireth of a Christian man, not to be angry, ne mooued to Ire agaynst hys Neighbour, in mynde, countenaunce, nor other wayes, by word or deed. Then take vp this carde with your hart, and lay them together: that done, you haue won the game of the Turke, wherby you haue defaced and ouercome by true and lawfull play: but alas for pitie, the Rhodes are wonne and ouercome by these false Turkes, the strong Castle Fayth is decayed, so that I feare it is almost impossible to winne it agayne.
The great occasion of the loss of this Rhodes is by reason that Christian men doth so daily kill their own nation, that the very true number of Christianity is decayed, which murder and killing one of another, is increased, specially two ways, to the utter undoing of Christendom, that is to say, by example and silence. By example as thus: When the Father, the Mother, the Lord, the Lady, the Master, the Dame,1 be themselves overcome with these Turks, they be continual swearers, adulterers, disposers to malice, never in patience, and so forth in all other vices. Think you not when the Father, the mother, the Master, the Dame be disposed unto vice or impatience, but that their children and servants shall incline and be disposed to the same? No doubt, as the child shall take disposition natural of their father and mother, so shall the servants apply unto the vices of their Masters and Dames: if the heads be false in their faculties and crafts, it is no marvel if the children servants, and apprentices do enjoy therein. This is a great and shameful manner of killing Christian men, that the Fathers, the Mothers, the Masters and the Dames shall not alonely kill themselves, but all theirs, and all that longeth unto them, and so this way is a great number of christian linage murdered and spoiled. The second manner of killing is silence. By silence also is a great number of christen men slain, which is on this fashion: although that the father & mother, master & dame of themselves be well disposed to live according to the law of God, yet they may kill their children and servants in suffering them to do evil before their own faces, and do not use due correction according unto their offences: the master seeth his servant or apprentice take ⟨p. 1734⟩more of his neighbour then the Kings laws or the other of his faculty doth admit him, or that he suffereth him to take more of his neighbour then he himself would be content to pay if he were in like condition: thus doing, I say such men kill willingly their children and servants and shall go to hell for so doing: but also their fathers and mothers, masters and dames, shall bear them company for so suffering them. Wherefore I exhort all true Christian men and women, to give good example unto your children and servants, and suffer not them by silence to offend:
The great occasion of the losse of this Rhodes is by reason that Christian men doth so daily kill their own nation, that the very true number of Christianitie is decayed, which murther and killyng one of another, is encreased, specially two wayes, to the vtter vndoyng of Christendome, that is to say, by example and silence. By example as thus: When the Father, the Mother, the Lord, the Lady, the Maister, the Dame,
every man must be in his own house, according to Saint Augustine's mind, a Bishop, not all only giving good ensample, but teach according to it, rebuke and punish vice, not suffering your children & servants to forget the laws of GOD: you ought to see them have their Belief, to know the Commandments of God, to keep their holy days, not to loose their time in idleness: if they do so, you shall all suffer pain for it, if God be true of his saying, as there is no doubt thereof: and so you may perceive that there be many one that breaketh this card, Thou shalt not kill, and playeth therewith oftentimes at the blind tromp, whereby they be no winners but great losers: but who be those now a days that can clear themselves of this manifest murders used to their children and servants? I think not the contrary, but that many hath these two ways slain their own children unto their damnations, unless the great mercy of God were not ready to help them when they repent therefore.
euery man must bee in hys owne house, accordyng to Saint Augustines mynde, a Bishop, not all onely geuyng good ensample, but teach accordyng to it, rebuke and punish vice, not sufferyng your children & seruauntes to forget the lawes of GOD: you ought to see them haue their Beliefe, to know the Commaundements of God, to keepe their holy dayes, not to loose theyr tyme in idlenesse: if they doe so, you shall all suffer payne for it, if God be true of hys saying, as there is no doubt thereof: and so you may perceyue that there be many one that breaketh this carde, Thou shalt not kill, and playeth therwith oftentymes at the blynde trompe, whereby they bee no winners but great loosers: but who bee those now a dayes that can cleare themselues of this manifest murthers vsed to their children and seruaunts? I thinke not the contrary, but that many hath these two wayes slayne their owne children vnto their damnations, vnlesse the great mercy of God were not ready to helpe them when they repent therefore.
Wherefore, considering that we be so prone and ready to continue in sin, let us cast down our selves with Mary Magdalene, and the more we •ow down with her toward Christs feet, the more we shall be afraid to rise again in sin, and the more we know and submit our selves, the more we shall be forgiven: and the less we know and submit our selves, the less we shall be forgiven, as appeareth by this example following.
Wherefore, consideryng that we be so prone and ready to continue in sinne, let vs cast downe our selues wyth Mary Magdalene, and the more wee •ow downe wyth her toward Christes feete, the more we shall be afrayd to ryse agayne in sinne, and the more we knowe and submit our selues, the more we shall bee forgeuen: and the lesse we knowe and submit our selues, the lesse we shall be forgeuen, as appeareth by this example followyng.
