A67927:917
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 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:
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.
Christ when he was in this world amongst the Jews and Pharisees, there was a great Pharisee whose name was Simon: this Pharisee desired Christ on a time to dine with him, thinking in himself that he was able and worthy to give Christ a diner. Christ refused not his dinner, but came unto him. In time of their dinner, it chanced there came into the house a great and a common sinner named Mary Magdalene: As soon as she perceived Christ, she cast her self down, and called unto her remembrance what she was of her self, and how greatly she had offended God, whereby she conceived in Christ great love, and so came near unto him, and washed his feet with bitter tears, and shed upon his head precious ointment, thinking that by him she should be delivered from her sins: this great and proud Pharisee seeing that Christ did accept her oblation in the best part, had great indignation against this woman, and said to himself: if this man Christ were a holy Prophet, as he is taken for, he would not suffer this sinner come so nigh him: Christ understanding the naughty mind of this Pharisee, said unto him: Simon, I have somewhat to say unto thee: say what you please (quod the Pharisey.) Then said Christ, I pray thee tell me this: If there be a man to whom is owing xx. pound by one, and forty by an other, this man to whom this money is owing perceiveth these two men be not able to pay him, he forgiveth them both. Which of these two debtors ought to love this man most? The Pharisee said: That man ought to love him best, that had most forgiven him: Likewise said Christ, it is by this woman, She hath loved me most, therefore most is forgiven her, she hath known her sins most, whereby she hath most loved me: and thou hast least loved me, because thou hast least known thy sins: therefore, because thou hast lest known thine offences, thou art least forgiven. So this proud Pharisee had an answer to delay his pride: and think you not, but that there be amongest us a great number of these proud Pharisees, which think themselves worthy to bid Christ to dinner, which will perk and presume to sit by Christ in the Church, and have disdain of this poor woman Magdalene, their poor neighbour, with a high disdaynous and solemn countenance:
Christ when he was in this world amongst the Iews and Phariseys, there was a great Pharisey whose name was Simon: this Pharisey desired Christ on a tyme to dyne with hym, thinkyng in hymselfe that hee was able and worthy to geue Christ a diner. Christ refused not hys dinner, but came vnto hym. In tyme of their dinner, it chaunced there came into the house a great and a common sinner named Mary Magdalene: As soone as she perceiued Christ, she cast her selfe downe, and called vnto her remembraunce what she was of her selfe, and how greatly she had offended God, whereby she conceyued in Christ great loue, and so came neere vnto hym, and washed hys feete with bitter teares, and shed vpon hys head precious oyntment, thinkyng that by hym she should be deliuered from her sinnes: this great and proude Pharisey seeyng that Christ did accept her oblation in the best part, had great indignation agaynst this woman, and sayd to hymselfe: if this man Christ were a holy Prophet, as he is taken for, he would not suffer this sinner come so nigh hym: Christ vnderstandyng the naughty mynd of this Pharisey, sayd vnto hym: Simon, I haue somewhat to say vnto thee: say what you please (quod the Pharisey.) Then sayd Christ, I pray thee tell me this: If there be a man to whome is owyng xx. pound by one, and fourtie by an other, this man to whom this money is owyng perceyueth these two men bee not able to pay hym, he forgeueth them both. Which of these two debters ought to loue this man most? The Pharisey sayd: That man ought to loue him best, that had most forgeuen hym: Likewyse sayd Christ, it is by this woman, She hath loued me most, therefore most is forgeuen her, she hath knowen her sinnes most, whereby she hath most loued mee: and thou hast least loued me, because thou hast least knowen thy sinnes: therefore, because thou hast lest knowne thine offenses, thou art least forgeuen. So this proud Pharisey had an aunswere to delay hys pryde: and thinke you not, but that there be amongest vs a great number of these proude Phariseys, which thinke themselues woorthy to bidde Christ to dinner, which wyll perke and presume to sitte by Christ in the Church, and haue disdayne of this poore womā Magdalene, theyr poore neyghbour, with a hygh disdaynous and solemne countenaunce:
and being always desirous to climb highest in the Church, reckoning their selves more worthy to sit there then an other, I fear me poor Magdalene under the board, and in the belfry, hath more forgiven of Christ then they have: for it is like that those Pharisees do less know themselves and their offences, whereby they less love GOD, and so they be less forgiven.
and beyng alwayes desirous to clymbe highest in the Church, reckonyng theyr selues more woorthy to sit there then an other, I feare me poore Magdalene vnder the boord, and in the belfrey, hath more forgeuen of Christ then they haue: for it is lyke that those Phariseys doe lesse knowe themselues and their offences, whereby they lesse loue GOD, and so they bee lesse forgeuen.
I would to God we would follow this example, and be like unto Magdalen. I doubt not but we be all Magdalens in falling into sin, and in offending: but we be not again Magdalens in knowing our selves, and in rising from sin. If we be the true Magdalens, we should be as willing to forsake our sin, and rise from sin, as we were willing to commit sin, and to continue in it, and we then should know our selves best, and make a more perfect answer, then ever we did unto this question, Who art thou? To the which we might answer, that we be true Christian men and women: and then I say you should understand, and know how you ought to play at this card, Thou shalt not kill, without any interruption of your deadly enemies the Turks: and so triumph at the last, by winning everlasting life in glory. Amen.
I would to God we would followe this example, and be lyke vnto Magdalen. I doubt not but we be all Magdalens in fallyng into sinne, and in offendyng: but we be not agayne Magdalens in knowyng our selues, and in rising from sinne. If we bee the true Magdalens, wee should be as willyng to forsake our sinne, and ryse from sinne, as we were willyng to commit sinne, and to continue in it, and we then should know our selues best, and make a more perfect aunswer, then euer we did vnto this question, Who art thou? To the which we might answer, that we be true Christian men and women: and then I say you should vnderstand, and knowe how you ought to playe at this carde, Thou shalt not kyll, without any interruption of your deadly enemies the Turkes: and so triumph at the last, by winnyng euerlastyng lyfe in glory. Amen.
It would ask a long discourse to declare what a stir there was in Cambridge, upon this preaching of master Latimer. Belike Satan began to feel himself and his kingdom to be touched too near, and therefore thought it time to look about him, and to make out his men of arms.
It would aske a long discourse to declare what a stirre there was in Cambridge, vpon this preachyng of maister Latymer. Belike Sathan began to feele hymselfe and hys kyngdome to bee touched too neare, and therfore thought it tyme to looke about hym, and to make out hys men of armes.
First, came out the Prior of the Black Friars called Buckneham, otherwise surnamed Domine labia, 1who thinking to make a great hand against Master Latimer, about the same time of Christmas, when Master Latimer brought forth his cards to deface belike the doings of the other, brought out his Christmas Dice, casting there to his audience cinque and quater: meaning by the cinque five places in the New Testament, and the four Doctors by the quater, by which his cinque quater, he would prove, that it was not expedient the Scripture to be in English, least the ignorant and vulgar sort thorough the occasion thereof, might happily be brought in danger to leave their vocation, or else to run into some inconvenience: as for example.
First, came out the Priour of the Blacke Friers called Buckneham, otherwyse surnamed Domine labia, 1who thinking to make a great hand agaynst Maister Latimer, about the same tyme of Christenmas, when Maister Latymer brought foorth hys cardes to deface belyke the doyngs of the other, brought out hys Christenmasse Dice, castyng there to hys audience cinque and quater: meaning by the cinque fiue places in the New Testament, and the foure Doctors by the quater, by which his cinque quater, he would prooue, that it was not expedient the Scripture to be in English, least the ignoraunt and vulgar sort thorough the occasion thereof, myght happily be brought in daunger to leaue their vocation, or els to runne into some inconuenience: as for example.
The Ploughman when he heareth this in the Gospel:1 No man that layeth his hand on the Plough, and looketh back, is meet for the kingdom of God, might peradventure hearing this, cease from his plough. Likewise the Baker when he heareth that a little Leaven corrupteth a whole lump of dowe, may percase leave our bread unleavened, and so our bodies shall be unseasoned. Also the simple man when he heareth in the Gospel: If thine eye offend thee, pluck it out, and cast it from thee, may make him self blind, and so fill the world full of beggars. These with other mo, this clerkly Friar brought out to the number of five, to prove his purpose.
The Plowman when he heareth this in the Gospell:1 No man that layeth hys hand on the Plough, and looketh backe, is meete for the kyngdome of God, might peraduē ture hearyng this, cease from his plough. Likewyse the Baker when he heareth that a little Leauen corrupteth a whole lumpe of dowe, may percase leaue our bread vnleuened, and so our bodies shall be vnseasoned. Also the simple man when he heareth in the Gospell: If thine eye offend thee, pluck it out, and cast it from thee, may make him selfe blynd, and so fill the world ful of beggers. These with other mo, this clarkely Frier brought out to the number of fiue, to prooue his purpose.
Master Latimer hearing this Friarly Sermon of Doctor Bucknham, cometh again the after noon, or shortly after to the Church, to answer the Friar, where resorted to him a great multitude, as well of the University, as of the Town, both Doctors and other Graduates, with great expectation to hear what he could say: among whom also, directly in the face of Latimer underneath the pulpit, sate Bucknham the foresaid Friar Prior of the black Friars, with his black Friars coal about his shoulders.
Maister Latymer hearyng this Frierly Sermon of Doctour Bucknham, commeth agayne the after noone, or shortly after to the Church, to aunswer the Frier, where resorted to hym a great multitude, as well of the Uniuersitie, as of the Towne, both Doctours and other Graduates, with great expectation to heare what he could say: among whom also, directly in the face of Latymer vnderneath the pulpit, sate Bucknham the foresayd Frier Prior of the blacke Friers, with his blacke Friers coule aboute hys shoulders.
Then M. Latimer first repeating the Friarly reasons of Doctor Bucknham, whereby he would prove it a dangerous thing for the vulgar people,1 to have the Scripture in the vulgar tongue, so refuted the Fryer, so answered to his objections, so dallied with his bald reasons of the Ploughman looking back, and of the Baker leaving his bread unleavened, that the vanity of the Friar might to all men appear, well proving and declaring to the people, how there was no such fear nor danger for the Scriptures to be in English as the Friar pretended: at lest this requiring, that the scripture might be so long in English tongue, till English men were so mad, that neither the Ploughman durst look back, nor the Baker would leave his bread unleavened. And proceeding moreover in his Sermon, he began to discourse of the mystical speeches, and figurative phrases of the Scripture: which phrases he said were not so diffuse and difficult, as they were common in the Scripture, and in the Hebrew tongue most commonly used and known, and not only in the Hebrew tongue: But also every speech (sayeth he) hath his Metaphors and like figurative significations, so common and vulgar to all men, that the very Painters do paint them on walls and in houses.
Then M. Latymer first repeatyng the Frierly reasons of Doctour Bucknham, whereby hee would prooue it a daungerous thyng for the vulgare people,1 to haue the Scripture in the vulgar tongue, so refuted the Fryer, so aunswered to hys obiections, so dallied with hys balde reasons of the Ploughman lookyng backe, and of the Baker leauyng hys bread vnleauened, that the vanitie of the Frier myght to all men appeare, well proouyng and declaryng to the people, howe there was no such feare nor daunger for the Scriptures to be in English as the Frier pretended: at lest this requiryng, that the scripture might be so long in English tongue, tyll English men were so madde, that neyther the Ploughman durst looke back, nor the Baker would leaue hys breade vnleauened. And proceedyng moreouer in hys Sermon, he began to discourse of the mysticall speaches, and figuratiue phrases of the Scripture: which phrases he sayd were not so diffuse and difficult, as they were common in the Scripture, and in the Hebrue tongue most commonlye vsed and knowen, and not onelye in the Hebrue tongue: But also euerye speach (sayeth he) hath hys Metaphors and lyke figuratiue significations, so common and vulgar to all men, that the very Painters do paynt them on walles and in houses.
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:
