Acts and Monuments Volume 2 Part 2

*A conference had betwixt Mayster Ridley, and Mayster Latimer in prison, upon the objection of Antonian, meaning by that name some popish persecutor, as Winchester, alluding thereby to the story of Victor. lib. 3. de persecut. Aphri.

IN writing again ye have done me an unspeakable pleasure, and I pray that the Lord may requite it you in that day. For I have received great comfort at your words: but yet I am not so filled withal, but that I thyrste much more now then before to drink more of that cup of yours, wherein ye mingle unto me profitable with pleasant. I pray you good father let me have one draught more to comfort my stomach. For surely except the Lord assist me with his gracious aid, in the time of his service, I know I shall play but y ^e part of a white liuered knight. But truly my trust is in him, that in mine infirmitye he should try himself strong, and that he can make the Coward in his cause to fight like a man.

Syr, now I look daily when Diotrephes with his warriors shall assault me: wherefore I pray you good father, for that you are an old Soldier, and an experte warrior, and God knoweth I am but a young Soldier, and as yet of small experience in these fits, help me I pray you to buckle my harness. And now I would have you to think, that these darts are cast at my head of someone of Diotrephes or Antonius soldiers.

The objection of the Antonian.

All men marvel greatly, why you, after the liberty which you have granted unto you, more then the rest, do not go to mass, which is a thing (as you know) now much esteemed of all men, yea of the Queen herself.

The answer.

Because no man that layeth hand on the plough and looketh back is fit for the kingdom of God, and also for the self same cause why Saint Paul would not suffer Titus to be circumcised, which is that the truth of the gospel might remain with us uncorrupt. Gala. the second: and again. If I build again the things which I destroyed, I make myself a trespasser. This is also another cause, least I should seem by outward fact to allow the thing, which I am persuaded is contrary to sound doctrine, and so should be a stumbling stock unto the weak. But woe be unto him by whom offense cometh: it were better for him that a millstone were hanged about his neck and he cast into the midst of the sea.

Except the Lord help me ye say. Truth it is. For without me (saith he) ye can do nothing much less suffer death of our adversaries, through the bloody law now prepared against us. But it followeth, if ye abide in me, and my word abide in you, ask what ye will, and it shall be done for you. What can be more comfortable? Syr, you make answer yourself so well that I cannot better it. Syr, I begin now to smell what you mean by traveling thus with me, you use me as Bilney did once when he converted me? pretending as though he would be taught of me, he sought ways and means to teach me, and so do you. I thank you therefore most heartily. For in deed you minister armor unto me, whereas I was unarmed before and unprovided, saving that I give myself to prayer for my refuge.

What is it then that offendeth you so greatly in the Mass, that ye will not vouchsafe once either to hear it, or see it? And from whence cometh this new religion up on you? have not you used in times past to say mass yourself?

I confess unto you my fault and ignorance: but know you that for these matters I have done penance long ago, both at Paul's cross, and also openly in the Pulpit at Cambridge, and I trust God hath forgiven me this mine offense: for I did it upon ignorance. But if ye be desirous to know, and will vouchsafe to hear, what things do offend me in the Mass, I will rehearse unto you those things which be moste clear, and seem to repugn most manifestly against God's word. And they be these. The strange tongue: the want of the shewynge of the Lord's death: The breaking of the Lord's commandment of having a communion: the sacrament is not communicated to all, under both kinds, according to the word of the Lord. The sign is servilely worshipped, for y ^e thing signified. Christ's Passion is injured, for as much as this Mass sacrifice is affirmed to remain for the purging of sins: to be short, the manifold superstitions, and trifling fondness which are in the Mass, and about the same.

Better a few things well pondered, then to trouble y ^e memory with to much, you shall prevail more with praying, thē with studying, though mixture be best. For so one shall alleuiate the tediousness of the other. I intend not to contend much with them in words, after a reasonable account of my faith given: for it shall be but in vain. They will say, as their fathers said, when they have no more to say. We have a law, and by our law he ought to die. Be ye steadfast and unmovable saith Saint Paul, and again, persistito, stand fast. And how oft is this repeated, if ye abide, if ye abide. &c. But we shall be called obstinate, sturdy, ignorant, heady, and what not? So that a man hath need of much patience, having to do with such men.

But you know howe great a crime it is to separate yourself from the communion or fellowship of the Church, and to make a schism, or division, you have been reported to have hated the sect of the Anabaptists, and always to have impugned the same. Moreover this was the pernicious error of Novatus, and of the Heretics called (Cathari) that they would not communicate with the Church.

I know that the unity of the Church is to be retained by all means, & the same to be necessary to salvation. But I do not take the Mass as it is at this day, for the communion of the Church, but a Popish devise, whereby both the commandment and institution of our Savior Christ, for the often frequenting of the remembrance of his death, is eluded, & the people of God are miserablye deluded. The sect of the Anabaptists, and the heresy of the Novatians, ought of right to be condemned, for as much as without any just or necessary cause they wickedly separated themselves from the communion of the congregation: for they did not allege that the Sacraments were vnduely ministered, but • urning away their eyes from thenselves, wherewith according to Saint Paul's rule they ought to examine themselves and ca • ing their eyes ever upon others, either Ministers, or Communicantes with them, they always reproved something for the which they abstained from the Communion, as from an unholy thing.

I remember that Calvin beginneth to confute the Interim after this sort with this saying of Hilary. The name of peace is beautiful and the opinion of unity is fair: but who doubteth that to be the true and only peace of the Church, which is Christ's? I would you had that little book: there should you see how much is to be given to unity. Saint Paul when he requireth unity, he joineth straight with all, secundum Iesum Christum, according to Jesus Christ, no further. Diotrephes now of late did ever harp upon unity, unity. Yea Syr (quoth I) but in verity, not in popery. Better is a diversity, then an unity in Popery. I had nothing again but scornful giers, with commandment to the Tower.

But admit there be in the Mass that peradventure might be amended, or at least made better: yea, seeing you will have it so, admit there be a fault: if you do not consent thereto. Why do you trouble yourself in vain: do not you know both by Cyprian and Augustine that communiō of sacraments doth not defile a man, but consent of deeds.

If it were any one trifling ceremony, or if it were someone thing of it self indifferent (although I would wish nothing should be done in the Church, which doth not edify the same) yet for the continuance of the common quietness I could be content to bear it. But forasmuch as things done in the mass tend openly to the overthrow of Christ's institution, I judge that by no means either in word, or deed I ought to consent unto it. As for that which is objected out of the Fathers, I acknowledge it to be well spoken, if it be well understanded. But it is meant of them which suppose they are defiled, if any secret vice be either in the ministers, or in them that communicate with them, & is not meant of them which do abhor superstition, and wicked traditions of men, and will not suffer the same to be thrust upon themselves, or upon the Church instead of God's word, and the truth of the Gospel.

The very marowe bones of the mass are all together detestable, and therefore by no means to be borne withal, so that of necessity the mending of it, is to abolish it forever. For if you take away oblation, and oration, which do hang upon consecration and transubstantiation, the moste papists of them all will not set a button by the mass, as a thing which they esteem not, but for the gain that followeth thereon. For if the English communion, which o • late was used, were as gaynefull to them, as the Mass hath been heretofore, they would strive no more for their mass: from thence groweth the grief.

Consider into what dangers you cast yourself, if you forsake the chuch: & you cannot but forsake it, if you refuse to go to mass. For the Mass is the Sacrament of unity: without the Ark there is no salvation. The church is the Ark and Peters ship. Ye know this saying well enough. He shall not have God to be his Father, which acknowledgeth not the church to be his mother. Moreover without the church (saith S. Augustine) be the life never so well spent, it shall not inherit the kingdom of heaven.

The holy Catholic or universal church, which is y ^e communion of saints, the house of God, the City of God the spouse of Christ, the body of Christ, the pillar, and stay of the truth, this Church I believe according to the Creed. This Church I do reverence, and honor in the Lord. But the rule of this Church is the word of God, according to which rule, we go forward unto life. And as many as walk according to this rule, I say with S. Paul peace be upon them, and upon Israel which pertaineth unto God. The guid of this church is the holy ghost. The marks, whereby this church is known unto me in this dar • ke world, and in the midst of this crooked and froward generatiō, are these. The sincere preaching of God's holy word, the due administration of the Sacraments, charitye, and faithful observing of Ecclesiastical discipline, according to the word of God. And that the Church or congregation which is garnished with these marks, is in very deed that heavenly Jerusalem, which consisteth of those that be borne from above. This is the Mother of us all. And by God's grace, I will live, and die the child of this Church. Forth of this (I grant) there is no salvation: and I suppose the residue of the places objected are rightly to be understanded of this Church only. In times past (saith Chrysostom) there were many ways to know the Church of Christ, that is to say, by good life, by miracles, by chastity, by doctrine, by ministering the sacraments. But from that time that heresies did take hold of the Church, it is only known by the Scriptures which is the true church. They have all things in outward show, which the true Church hath in truth. They have temples like unto ours.

And in the end concluded. Wherefore only by y ^e scriptures do we know which is the true church. To that which they say, the Mass is the Sacrament of unity. I answer. The bread which we break, according to the institution of the Lord, is the Sacrament of the unity of Christ's mystical body. For we being many, are one bread, and one body, forasmuch as we all are partakers of one bread. But in the Mass, the Lord's institution is not observed: for we be not all partakers of one bread, but one devoureth all. &c. So that (as it is used) it may seem a Sacrament of singularitye, and of a certain special privilege for one sect of people, whereby they may be discerned from the rest rather then a sacrament of unity, wherein our knitting together in one is represented.

Yea, what fellowship hath Christ with Antichrist? Therefore is it not lawful to bear the yoke with Papists. Come forth from among them, & separate yourselves frō them, saith the Lord. It is ane thing to be the Church in deed, another thing to counterfayt the church. Would god it were well known, what is the forsaking of the church. In the kings days that dead is, who was the church of England? The king and his fautors, or Massemongers in corners? If the king and the fautors of his proceedings, why be not we now the church abiding in the same procedinges? If clanculary Massemongers might be of the Church, and yet contrary to the kings proceedings, why may not we as well be of y ^e church contrarying y ^e queenes procedinges? Not all that be covered with the title of the church: are the church in deed. Separate thyself from thē that are such saith S. Paul: from whom? The text hath before. If any man follow other doctrine. &c. he is pint up, and knoweth nothing. &c. Weigh the whole text, that ye may perceive what is the fruit of contēcious disputations. But wherefor are such men said to know nothing, when they know so many things? You know the old verses.

That is: This is to be ignorant, to know many things without Christ. If thou knowest Christ well y ^u know est enough, though thou know no more. Therefore would S▪ Paul know nothing, but Jesus Christ crucified. &c. As many as are Papists and Massemongers, they may well be said to know nothing. For they know not Christ, forasmuch as in their massing they take much away from the benefit and merit of Christ.

That Christ which you have described unto me, is invisible, but Christ's Church is visible and known. For else why would Christ have said, Dic Ecclesiae. Tell it unto the church. For he had commanded in vain to go unto the church if a man cannot tell which it is.

The Church which I have described is visible it hath members which may be seen: and also, I have afore declared, by what marks & tokens it may be known. But if either our eyes are so dazzled, that we cannot see, or that Satan hath brought such darkness into the world that it is hard to discern the true church: that is not the fault of the church, but either of our blindness, or of Satan's darkness. But yet in this most deep darkness, there is one most clear candle, which of it self alone is able to put away all darkness· Thy word is a candle unto my feet, and a light unto my steppes.

The church of Christ is a catholic or universal church, dispersed throughout the whole world: this church is the great house of God, in this are good men & evil mingled together, goats and sheep, corn and chaff: it is the net which gathereth all kind of fishes: this church cannot err, because Christ hath promised it his spirit, which shall lead it into all truth, and that the gates of hell shall not prevail against it, that he will be with it unto the end of the world: whatsoever it shall loose, or bind upon earth, shall be ratified in heaven. &c. This church is the pillar and stay of the truth: this is it for the which S. Augustine saith, he believeth the Gospel. But this universal Church alloweth the mass, because the more part of the same alloweth it. Therefore. &c.

I grant that the name of the Church is taken after three diverse manners in the scriptures. Some time for the whole multitude of them which profess the name of christ, o • the which they are also named Christians. But as saint Paul saith of the Jew, not everyone is a Jew that is a Jew outwardly, &c. Neither yet all that be of Israel, are counted the seed, even so not everyone which is a Christian outwardly, is a Christian in deed. For if any man have not the spirit of Christ, the same is none of his. Therefore that Church which is his body, and of which Christ is the head, standeth only of living stones, and true Christians, not only outwardly in name and title, but inwardly in heart and in truth. But forasmuch as this church (which is the second taking of the church) as touching the outward fellowship, is contained within y ^e great house, & hath with the same, outward societye of the sacraments, and ministry of the word, many things are spoken of that universal Church (which saint Agustine calleth the mingled Church) which cannot truly be understanded, but only of that pure part of the Church. So that the rule of Ticonius concerning the mingled Church, may here well take place: where there is attributed unto the whole Church that which cannot agree unto the same, but by reason of the one parte thereof that is either for the multitude of good men, which is the very true Church in deed, or for the multitude of evil men, which is the malignant Church and synagogue of Satan. And is also the third taking of the Church of the which, although there be seldomer mention in the scriptu • es, in that signification, yet in the world, even in the most famous assemblies of Christendom, this Church hath borne the greatest swinge. This distinction presupposed of the 3. sortes of Churches, it is an easy matter, by a figure called Sinecdoche, to give to the mingled and universal Church, that which cannot truly be understanded but only of thone part thereof. But if any man will stiffly affirm, that universally doth so pertain unto the church that whatsoever Christ hath promised to the Church, it must needs be understanded of that, I would gladly know of the same man, where that universal Church was in the tym • s of the Patriarchs and Prophets, of 〈◊〉 , Abraham, and Moses (at such time as the people would have sto • ed him) of Helias, of Hieremy, in the times of Christ, and the dispersion of the Apostles, in the time of Arius, when Constantius was Emperor, and Felix bishop of Rome succeeded Liberius. It is worthy to be noted, that Lira writeth upon Matthew. The church (saith he) doth not stand in men by reason of their power or dignity, whether it be Ecclesiastical, or secular. For many princes and Popes, and other inferioures have been • oūd to have fallen away frō God. Therefore y ^e church consisteth in those persons, in whom is true knowledge and confession of the faith, and of the truth. Evil men (as it is in a gloss of the decrees) are in the Church in name, and not in deed. And S. Augustine, contra Cresconium grammaticum saith: Who soever is afraid to be deceived by the darkness of this question: let him ask counsel at y ^e same church of it: which Church the scripture doth point out without any doubtfulness. All my notes which I have written and gathered out of such authors, as I have red in this matter, and such like, are come into the hands of such, as will not let me have the least of all my written books: wherein I am enforced to complain of them unto God: for they spoil me of all my labors, which I have taken in my study these many years. My memory was never good, for help whereof I have used for y ^e most part to g • there out notes of my reading, and so to place them, that thereby I might have had the use of them, when the time required. But who knoweth whether this be God's will, that I should be thus ordered, and spoiled of the poor learning I had (as me thought) in store, to thintent that I now destitute of that, should from henceforth learn only to know with Paul, Christ, and him crucified. The Lord grant me herein to be a good young scholar, and to learn this lesson so well, that neither death nor life, wealth nor woe, &c. make me ever to forget that. Amen. Amen.

I have no more to say in this matter: for you yourself have said all that is to be said. That same vehement saying of S. Augustine, I would not believe the Gospel. &c. was wont to trouble many men: as I remember I have read it well qualified of Philippe Melancthon: but my memory is altogether slippery. This it is in effect: The church is not a judge, but a witness. There were in his time that lightly esteemed the testimony of the Church, & the outward ministry of preaching, and rejected the outward word it self, sticking only to their inward revelations. Suche rash contempt of the word provoked, and drone S. Augustine into that excessive vehemency. In the which, after the bare sound of the words, he might seem to such as do not attain unto his meaning, that he preferred the Church far before the Gospel, and that the Church hath a free authority over the same: but that godly man never thought so. It were a saying worthy to be brought forth against the Anabaptists, which thinketh the open ministry to be a thing not necessary if they anything esteemed such testimonies. I would not stick to affirm that the more part of the great house, that is to say of the whole universal Church may easily e • re. And again, I would not stick to affirm that it is one thing to be gathered together in the name of Christ, and another thing to come together with a Mass of the holy ghost going before. For in the first Christ ruleth, in the latter the Devil beareth the swinge: and how then can any thing be good that they go about? From this latter shall our six articles come forth again into the light, they themselves being very darkness. But it is demanded, whether the sounder or better part of the Catholic Church may be seen of men or no? Saint Paul saith: The Lord knoweth them that are his. What manner of speaking is this, in commendation of the Lord, if we know as well as he, who are his? Well, thus is the text: the sure foundation of God standeth still, and hath his seal: the Lord knoweth thē that are his: and let every man that nameth the name of Christ depart from iniquity. Now howe many are there of the whole Catholic Church of England which depart from iniquity? Howe many of the noble men, how many of the Bishops or Clergy, how many of the rich men, or merchants, how many of the Queens councellours, yea, howe many of the whole Realm? In how small rome then I pray you is the true church within the Realm of England? And where is it? And in what state? I had a conceit of mine own well grounded (as they say) when I began: but now it is fallen by the way.

General councils, represent the universal Church, & have this promise of Christ, where two or three be gathered together in my name, there am I in the midst of thē. If Christ be present with two, or three, then much more where there is so great a multitude, &c. But in general councils Mass hath b • ne approved and used. Therefore &c.

Of the universal Church which is mingled of good and bad, thus I think: Whensoever they which be chief in it, which rule and govern the same, and to whom the rest of the whole mystical body of Christ doth obey, are the lively members of Christ, and walk after the guidyng and rule of his word, and go before the flock towards everlasting life, then undoubtedly Councils gathered together of such guides and pastors of the Christian flock, do in deed represent the universal Church, and being so gathered in the name of Christ, they have a promise of the gift, and guiding of his spirit into all truth. But that any such counsel hath at any time allowed the Mass, such a one as ours was of late, in a strange tongue, and stuffed with so many absurdities errors, and superstitions, that I utterly deny, and affirm it to be impossible. For like as there is no agreement betwixt light and darkness, between Christ and Belial, so surely superstition and the sincere religion of Christ, will worship, and the pure worshipping of God, such as God requireth of his, that is in spirit and truth, can never agree together. But ye will say where so great a company is gathered together, it is not credible but there be two or three gathered in the name of Christ. I answer: if there be one hundred good, and two hundredth bad (forasmuch as the decrees and ordinances are pronounced according to the greater number of y ^e multitude of voices) what can the less number of voices avail? It is a known thing, and a common proverb▪ Oftentimes the greater part overcometh the better.

As touching general councils, at this present I have no more to say, then you have said. Only I refer you to your own experience, to think of our country parliamentes and convocations, howe and what ye have seen and heard. The more part in my time did bring forth six articles: for then the king would so have it, being seduced of certain. Afterward the more part did repel the same, our good Josiah willing to have it so. The same articles now again (alas) another great, but worse parte hath restored. O what an vncertaynty is this? But after this sort most commonly are man's proceedings God be merciful unto us. Who shall deliver us from such torments of mind? Therefore is death the best physician, but unto the faithful whom she together, and at once, delivereth from all griefs. You must think this written upon this occasion, because you would needs have youre paper blotted.

If the matter should go thus, that in general counsels men should not stand to the more number of the multitude, (I mean of them which ought to give voices) then should no certain rule be left unto the Church, by the which controversies in weighty matters might be determined: but it is not to be believed, that Christ would leave his Church destitute of so necessary a help and safeguard.

Christ who is the most loving spouse of his espouse the church, who also gave himself for it, that he might sanctify it unto himself, did give unto it abundantly all things which are necessary to salvation, but yet so, that the church should declare it self obedient unto him in all things and keep it self within the bounds of his commandments and further, not to seek anything which he teacheth not, as necessary unto salvation. Now further, for determination of all controversies in Christ's Religion, Christ him self hath left unto the Church not only Moses, and the Prophets: whom he willeth his Church in all doubts to go unto, and ask counsel at, but also the Gospelles, and the rest of the body of the new testament: in the which whatsoever is heard of Moses and the Prophets, and whatsoever is necessary to be known unto salvation, is revealed and opened.

So that now we have no need to say, who shall clyme into heaven, or who shall go down into the depth, to tell us what is needful to be done? Christ hath done both and hath commended unto us the word of faith, which also is abundantly declared unto us in his word written so that hereafter if we walk earnestly in this way, to the searching out of the truth, it is not to be doubted, but thorough the certain benefit of Christ's spirit, which he hath promised unto his, we may find it, and obtain everlasting life. Shoulde men ask counsel of the dead for the living, saith Isaiah? Let them go rather to the law, and to the testimony. &c. Christ sendeth them that be desirous to know the truth, unto the scriptures, saying: search the scriptures. I remember a like thing well spoken of Jerome: Ignoraunce of the scriptures, is the mother and cause of all errors. And in another place, as I remember in the same author: The knowledge of the scriptures is the food of everlasting life. But now me thinketh I enter into a very broad sea in that I begin to show, either out of the scriptures themselves, or out of the ancient writers, how much the holy scripture is of force to teache the truth of our religiō. But this is it, that I am now about, that Christ would have the church his spouse in all doubts to ask counsel at the word of his father written, & faithfully left, and commended unto it in both Testaments, the old and the new. Neither do we read that Christ in any place hath laid so great a burden upon the members of his spouse, that he hath commanded them to go to the universal Church. What soever things are written saith Paul, are written for our learning. And it is true that Christ gave unto his Church, some Apostles, some Prophets, some Evangelists, some shepherds and teachers, to the edifying of the saints, till we come all to the unity of faith. &c. But that all men should meet together out of all partes of the world, to define of the articles of our faith, I neither find it commanded of Christ nor written in the word of God.

There is diversity betwixt things pertaining to god or faith, and political and civil matters. For in the first we must stand only to the scriptures, which are able to make us all perfect and instructed unto salvation, if they be well understanded. And they offer themselves to be well understanded only to them, which have good willes, and give themselves to study and prayer. Neither are there any men less apt to understand them, then the prudent & wise men of the world. But in the other, that is in civil or political matters, oftentimes the magistrates do tolerate a less evil, for avoiding of a greater: as they which have this saying oft in their mouths: Better an inconvenience then a mischief. And it is the property of a wise man (saith one) to dissemble many things: and he that cannot dissēble, cannot rule. In which sayings they bewray themselves, that they do not earnestly weigh what is just, what is not. Wherefore forasmuch as man's laws, if it be but in this respect only, that they be devised by men, are not able to bring anything to perfectiō, but are enforced of necessity to suffer many things out of square, and are compelled sometime to wink at the worst things, seeing they know not how to maintain the common peace and quiet otherwise, they do ordain that the more part shall take place. You know what these kinds of speeches mean, I speak after the manner of men: yea walk after the manner of men: all men are liars. And y ^t of S. Augustine: if ye live after man's reason, ye do not live after the will of God.

If ye say y ^e councils have sometime erred, or may err, how then should we believe, the catholic Church? For y ^e councils are gathered by the authority of the Catholic Church.

From may be, to be in deed, is no good argument: but from being to may be, no man doubteth, but it is a moste sure argument. But now that counsels have sometime erred, it is manifest. How many counsels were there in the East partes of the world, which condemned the Nicene council? and all those which would not forsake the same, they called by a sclaunderous name (as they thought) Homonsians. Was not Athanasius, Chrysostom, Cyril Eustachius, men very well learned, and of godly life, banished and condemned as famous heretics, and that by wicked councils? How many things are there in the Canons and constitutions of the councils, which the papists themselves do much mislike? But here peradventure one man will say unto me: We will grant you this in provincial councils, or councils of someone nation, that they may sometimes err, for as much as they do not represent the universal church: but it is not to be believed, that the general and full councils have erred at any time. Here if I had my books of the councils, or rather such notes as I have gathered out of those books, I could bring something which should serve for this purpose. But now seeing I have them not, I will recite one place only out of saint Agustine, which (in my judgment) may suffice in this matter instead of many. Who knoweth not (saith he) that y ^e holy scripture is so set before us, that it is not lawful to doubt of it, and that the letters of Bishops may be reproved by other men's words, and by councils, and that the councils themselves which are gathered by provinces and countries, do give place to the authority of the general and full councils: and that the former and general councils are amended by the latter, when as by some experience of things, either that which was shut up, is opened, or that which was hid is known. Thus much of Augustine. But I will plead w ^t our Antonian, upon matter confessed. Here with us when as Papistry raygned, I pray you how doth that book which was called the Bishops book, made in the time of king Henry theight, whereof the bishop of Winchester is thought to be either the first father, or chief gatherer: Howe doth it (I say) sharply reprove the Florentine counsel, in which was decreed the supremacy of the Bishop of Rome, and that with the consent of the Emperor of Constantinople, and of the Grecians? So that in those days, our learned ancient fathers, and bishops of England, did not stick to affirm, that a general council might err. But me think I hear another man despising all that I have brought forth, and saying: these which you have called councils, are not worthy to be called councils, but rather assemblies, & conventicles of heretics. I pray you sir, why do you judge them worthy of so slanderous a name? Because (saith he) they decreed things heretical, contrary to true godliness, and sound doctrine, and against the faith of Christian religion. The cause is waightye, for the which they ought of right so to be called. But if it be so that all counsels ought to be despised, which decree anything contrary to sound doctrine, and the true word, which is according to godliness, forasmuch as the Mass, such as we had here of late, is openly against the word of God: forsoothe it must follow of necessity, that all such council • , as have approved such masses, ought of right to be 〈◊〉 • nd despised, as conventicles, and assemblies of men 〈◊〉 stray from the truth.

An other man allegeth unto me the autho • ity of the Bishop of Rome, without which, neither •• nne the Counsels (saith he) be lawfully gathered ney • her being gathered determine any thing concerning Religion. But this objection is only grounded upon the ambytious and shameless maintenance of the Romish tirranny, and usurped dominion over the Clergy, which tyrranny we English men long ago, by the consent of the whole Realm, have expulsed, and abjured. And how rightely we have done it, a little book set forth de vtraque potestate (that is of both the powers) doth clearly show. I grant that the Romish ambition hath gone about to challenge to itself & to usurp such a privilege of old time. But the counsel of Carthage, in the year of our Lord 457. did openly withstand it, and also the council at Milenite, in the which S. Augustine was present, did prohibit any appellations to be made to Bishops beyond the sea.

S. Augustine saith, the good men are not to be forsaken for the evil, but the evil are to be borne with all for the good. Ye will not say (I trow) that in our congregations all be evil.

I speak nothing of the goodness or euilnes of youre congregations: but I fight in Christ's quarrel against the Mass, which doth utterly take away and overthrow the ordinance of Christ. Let that be taken quite away, and then the partition of the wall that made the strife, shall be broken down. Now to the place of S. Agustine: for bearing with the evil for the goods sake, there ought to be added other words, which the same writer hath expressedly in other places, y ^t is: if those evil men do cast abroad no seeds of false doctrine, nor lead other to destruction by their example.

It is perilous to attempt any new thing in y ^e Church which lacketh example of good men. How much more perilous is it to commit any act, unto the which, thexample of the prophets, of Christ, and of the apostles are contrary. But unto this your fact, in abstaining from the Church by reason of the mass, the example of the Prophets, of Christ, and of the apostles are clean contrary. Therefore. &c. The first part of the argument is evident, and the second part I prove thus. In the times of the prophets, of Christ, and his Apostles, all things were most corrupt. The people was miserably given to superstition, the priests despised the law of God: and yet notwithstanding, we neither read that y ^e prophets made any schisms or divisions, and Christ himself haunted the temple, and taught in the temple of the Jews. Peter and John went up into the temple at the 9. hour of prayer: Paul after the reading of the law, being desired to say something to the people, did not refuse to do it. Yea further no man can show, that either the prophets, or Christ, and his Apostles did refuse to pray together with others, to sacrifice, or to be partakers of the Sacraments of Moses law.

I grant the former part of your argument, and to the second part I say, that although it contain many true things, as of the corrupt state in the times of the Prophets, of Christ, and the Apostles, and of the temple being haunted of Christ and his Apostles, yet notwithstanding the second part of your argument is not sufficiently proved: For ye ought to have proved, that either the prophets, either Christ or his Apostles did in the temple communicate with the people in any kind of worshipping which is forbidden by the law of God, or repugnaunt to word of God. But that can nowhere be shown. And as for the Church I am not angry with it, and I never refused to go to it, and to pray with the people, to hear the word of God, and to do all other things whatsoever may agree with the word of God. S. Augustine speaking of the ceremonies of the Jews (I suppose in the Epistle ad Ianuarium ) although he grant they grievously oppressed that people, both for the number, and bondage of the same yet he calleth them burdens of the law, which were delivered unto thē in y ^e word of God, not presumptions of men, which notwithstanding if they were not contrary to gods word, might alter a sort be borne withal. But now, seeing they are contrary to those things which are in the word of God written, whether they ought to be borne of any Christian or no, let him judge which is spiritual, which feareth God more thē man, and loveth everlasting life, more then this short and transitory life. To that which was said that my fact lacketh example of the godly fathers that have gone before, the contrary is most evident in the history of Toby. Of whom it is said, that when all other went to the golden calves, which Hieroboam the king of Israel had made, he himself alone fled all their companions, and got him to Jerusalem, unto the temple of the Lord, and there worshipped the Lord God of Israel. Did not the man of God threatē grievous plages both unto the Priests of Bethel and to the altar which Hieroboam had there made after his own fantasie? Which plagues king Josiah the true Minister of God did execute at the time appointed. And where do we read that the Prophets, or the Apostles did agree with the people in their Idolatry? whē as the people went a whoring with their hill altars, for what cause I pray you did the Prophets rebuke the people so much, as for their false worshipping of God after their own minds, and not after God's word? For what was so much as that was? Wherefore the false prophets ceased not to malign the true prophets of God: therefore they bet them, they banished thē &c. How else I pray you can you understand that Saint Paul alledgeth, when he saith? What concord hath christ with Belial? Either what part hath the beleuer with the Infidel? or how agreeth the temple of God with images? For ye are the temple of the living God as God himself hath said: I will dwell among them, and will be their God, and they shall be my people. Wherefore, come out from among them, and separate yourselves from them (saith the Lord) and touch none unclean thing: so will I receive you, and will be a father unto you, and ye shall be my sons and daughters saith the Lord almighty.

Judith that holy woman would not suffer herself to be defiled with the meats of the wicked. All the Saints of God which truly feared God, when they have been provoked to do any which they knew to be contrary to God's laws, have chosen to die, rather then to forsake the laws of their God. Wherefore the Maccabees put themselves in danger of death for the defense of the law, yea and at length died manfully in the defense of the same. If we do praise (saith S. Augustine) the Maccabees, and that with great admiration, because they did stoutly stand even unto death, for the laws of their country▪ howe much more ought we to suffer all things for our Baptism, for the sacrament of the body and blood of Christ. &c. But the supper of the Lord, such a one (I mean) as Christ commandeth us to celebrate, the Mass utterly abolysheth, and corrupteth most shamefully.

Who am I that I should add anything to this which you have so well spoken? Nay, I rather thank you, that you have vouchsafed to minister so plentiful armor to me, being otherwise altogether unarmed, saving that he cannot be left destitute of help, which rightly trusteth in the help of God. I only learn to die in reading of the new testament, and am ever now and then praying unto my God, that he will be an helper unto me in time of need.

Seeing you are so obstinately set against the Mass, that you affirm, because it is done in a tongue not understanded of the people, and for other causes, I cannot tell what: therefore it is not the true sacrament ordained of Christ: I begin to suspecte you, that you think not catholickely of Baptism also. Is our Baptism which we do use in a tongue unknown to the people, the true baptism of Christ or no? If it be, then doth not the strange tongue hurt the Mass. If it be not the baptism of Christ, tell me, howe were you baptized? Or whether will ye (as the Anabaptists do) that all which were baptized in latin, should be baptized again in the English tongue?

Although I would wish baptism to be given in the vulgar tongue for the people's sake which are present, that they may the better understand their own profession, and also be more able to teache their children the same, yet notwithstanding there is not like necessity of y ^e vulgar tongue in baptism, and in the Lord's supper. Baptism is givē to children, who by reason of their age are not able to understand what is spoken unto them, what tongue soever it be. The Lord's supper is, and ought to be given to thē that are waxen. Moreover, in baptism which is accustomed to be given to children in the latin tongue, all the substantial points (as a man would say) which Christ commanded to be done, are observed. And therefore I judge that baptism to be a perfect and true baptism: and that it is not only not neeedefull, but also not lawful for any man so christened, to be Christened again. But yet notwithstanding, they ought to be taught the Catechism of the Christian faith, when they shall come to years of discretion: Which Catechism whosoever despiseth, or will not desirously embrace and willingly learn, in my judgment he playeth not the parte of a Christian man. But in the popish mass • are wanting certain substancialles, that is to say, things commanded by the word of God to be observed in ministration of the Lord's supper: of y ^t which there is sufficient declaration made before.

Where you say (I would wish) surely I would wish, that you had spoken more vehemently and to have said it is of necessity, that all things in the congregation should be done in the vulgar tongue, for the edifying and comfort of them that are present, notwithstanding that y ^e child it self is sufficiently baptized in the latin tongue.

For as much as I perceive you are so stiffly, I will not say obstinately bente, and so wedded to your opinion, that no gentle exhortations, no wholesome counsels, no other kind of means can call you home to a better mind there remaineth that which in like cases was wont to be the only remedy against stiff necked, and stubborn persons, that is, you must be hampered by the laws, & compelled either to obey whether ye will or no, or else to suffer that, which a rebel to the laws ought to suffer. Do you not know that whosoever refuseth to obey the laws of the realm, he bewrayeth himself to be an enemy to his country? Do you not know that this is the redyest way to stir up sedition, and civil war? It is better y ^t you should bear your own sin, then that through the example of your breach of the common laws the common quiet should be disturbed. How can you say, you will be the Queens true subject, when as you do openly profess that you will not keep her laws?

O heavenly father, the father of all wisdom, understanding, and true strength, I beseech thee for thy only son our savior Christ's sake, look mercifully upon me wretched creature, and send thine holy spirit into my breast, that not only I may understand according to thy wisdom, howe this pestilent and deadly darte is to be borne of, and with what answer it is to be beaten back but also when I must join to fight in the field for y ^e glory of thy name, that then I being strengthened with the defense of the right hand, may manfully stand in the confession of thy faith, and of thy truth, and continue in y ^e same unto the end of my life, thorough the same our Lord Jesus Christ. Amen.

Now to the objection. I grant it to be reasonable, that he which by words and gentleness cannot be made yield to that is right, and good, should be bridled by the strait correction of the laws: that is to say, he that will not be subject to God's word, must be punished by the laws. It is true that is commonly said: He that will not obey the Gospel, must be tamed and taught by the rigor of the law. But these things ought to take place against him, which refuseth to do that is right and just, according to true godliness, not against him, which cannot quietly bear superstitions, but doth ha • e, and detest from his age such kind of proceedings, and that for the glory of the name of God. To that which ye say a trangressour of the common laws bewrayeth himself to be an enemy of his country, surely a man ought to look unto the nature of the laws, what manner of laws they be which are broken. For a faithful Christian ought not to think alike of all manner of laws. But that saying ought only truly to be understanded of such laws as be not contrary to God's word. Otherwise whosoever love their country in truth (that is to say in God) they will always judge (if at any time the laws of God and man be then contrary to the other) that a man ought rather to obey God then man. And they that think otherwise, and pretend a love to their country, forasmuch as they make their country to fight as it were against God, in whom consisteth the only stay of that country, surely I do think that such are to be judged most deadly enemies, and traitors to their country. For they that fight against God, which is the safety of their country, what do they else but go about to bring upon their country a present ruin and destruction. But they that do so are worthy to be judged enemies to their country, and betrayours of the Realm. Therefore &c.

But this is the redyest way (ye say) to stir up sedition to trouble the quiet of the common wealth: therefore are these things to be repressed in time, by force of laws. Behold Satan doth not cease to practice his old guiles, and accustomed sub • leties. He hath ever this darte in a redines to hurl against his adversaries, to accuse them of sedition that he may bring them (if he can) in danger of the higher powers. For so hath he by his ministers always charged the Prophets of God. Ahab said unto Elias: art thou he that troubleth Israel? The false Prophets also complained to their Princes of Hieremy, that his words were seditious and not to be suffered: did not the scribes, and Pharisees falsely accuse Christ as a seditious person, and one that spake against Caesar? Did they not at the last cry, if thou let this man go, you are not Caesars friend? The Orator Tertullus, how doth he accuse Paul before Felix the high Deputy? We have found this man (saith he) a pestilent fellow, & a stirrer of sedition, unto all the Jews in the whole world. &c. But I pray you were these men as they were called seditious persons? Christ, Paul, and the Prophets? God forbid. But they were of false men falsely accused. And wherefore I pray you but because they reproved before y ^e people their giles, superstition, and deceits. And when the other could not bear it, and would gladly have had them taken out of the way, they accused him as seditious persons, and troublers of the common wealth, that being by this means made hateful to the people, and Princes, they might the more easily be snatched up to be tormented, and put to death. But howe far they were from all sedition, their whole doctrine, life and conversation doth well declare. For that which was objected last of all, that he cannot be a faithful subject to his prince, which professeth openly that he will not observe the laws, which the Princes hath made: here I would wish that I might have an indifferent Judge, & one that feareth God to whose judgment in this cause I promise I will stand. I answer therefore, a man ought to obey his Prince, but in the Lord, and never against the Lord. For he that knowingly obeyeth his Prince against God, doth not a duty to the Prince, but is a deceauer of the Prince and an helper unto him to work his own destruction. He is also unjust which giveth not the prince that is the princes, and to GOD that is GOD'S. Here cometh to my remembrance, that notable saying of Ualentinianus the Emperor for choosing the Bishop of Millayne. Set him (saith he) in the Bishops seat, to whom if we (as man) do offend at any time, we may submit our selves, Polycarpus the most constant Martyr, when he stood before the chief Ruler, and was commanded to blaspheme Christ, and to swear by the fortune of Caesar. &c. he answered with mild spirit: we are taught (saith he) to give honor unto Princes, and those powers which be of God: but such honor as is not contrary to God's religion.

Hither unto ye see good father, how I have in words only made as it were a florishe before the fight, which I shortly look after, and how I have begun to prepare certain kinds of weapons, to fight against the adversary of Christ, and to inuse with myself, how the da •• s of the old enemy may be borne of, and after what sort I may smite him again with the sword of the spirit. I learn also hereby to be in ure with armor, and to assaye howe I can go armed. In Tyndale where I was borne, not far from the Scottish borders, I have known my countrymen to watch night and day in their harnes, such as they had, that is in their Iackes, & their spears in their hands (you call them northern gads) specially when they had any privy warning of the coming of the Scots. And so doing, although at every such bickerings some of them spent their lives, yet by such means like prettye men they defended their country, And those that so died, I think that before God they died in a good quarrel, and their offspring and progeny all the country loved them the better for their fathers sake. And in the quarrel of Christ our savior, in the defense of his own divine ordinances, by the which he giveth unto us life and immortality, yea, in the quarrel of faith, and Christian religion, wherein resteth our everlasting salvation, shall we not watch? shall we not go always armed? ever looking when our adversary (which like a roaring Lyon seeketh whom he may devour) shall come upon us by reason of our slothfulness? yea, and woe be unto us, if he can oppress us unawares which undoubtedly he will do, if he find us sleepyng. Let us awake therefore. For if the good man of the house knew what hour the thief would come, he would surely watch & not suffer his house to be brokē up. Let us awake therefore I say: Let us not suffer our house to be brokē up. Resist the devil, saith S. James, & he will flee frō you. Let us therefore resist him manfully, and taking the cross upon our shoulders, let us follow our captain Christ who by his own blood hath dedicated and hallowed the way which leadeath unto the father, that is, to the light which no man can attain, the fountayn of the everlasting joys. Let us follow I say, whether he calleth & allureth us, that after these afflictions which last but for a moment whereby he trieth our faith as gold by the fire, we may everlastingly reign and triumph with him in the glory of the father, and that through the same our Lord and savior Jesus Christ, to whom with the father and the holy Ghost be all honor and glory now and forever. Amen. Amen.

Good father, forasmuch as I have determined with myself, to pour forth these my cogitations into your bosom, here me thinketh I see you suddenly lifting up your head towards heaven, after youre manner, and then looking upon me with your prophetical countenance, and speaking unto me, with these or like words. Trust not my son (I beseethe you vouchsafe me the honor of this name: for in so doing I shall think myself both honored, and loved of you.) Trust not I say my son to these word weapons: for the kingdom of God is not in words but in power. And remember always the words of the Lord: do not imagine afore hand, what and how you will speak. For it shall be given you, even in that same hour what ye shall speak. For it is not ye that speak, but y ^e spirit of your father which speaketh in you. I pray you therefore father, pray for me, that I may cast my whole care upon him, & trust upon him in all perils. For I know, and am surely persuaded, that whatsoever I can imagine or think afore hand, it is nothing, except he assist me with his spirit when the time is. I beseech you therefore Father, pray for me, that such a complete harnes of the spirit, such boldness of mind may be given unto me, that I may out of a true faith say with David. I will not trust in my bow, and it is not my sword, y ^t shall save me. For he hath no pleasure in the strength of an horse. &c. But the Lord's delight is in them that fear him and put their trust in his mer • y. I beseech you pray, pray, that I may enter this fight only in the name of God, and that when all is past, I being not overcome through his gracious aid, may remain, and stand fast in him, till that day of the Lord, in y ^t which to them that obtain the victory, shall be given the lively Manna to eat, and a triumphant Crown for evermore.

Now Father, I pray you help me to buckle on this gear a little better. For ye know the deepenes of Satan being an old souldiar, and you have collored with him or now: blessed be God, that hath ever aided you so well. I suppose he may well hold you at the baye. But truly he will not be so willing (I think) to join with you, as with us younglinges.

Syr I beseech you, let your servant read this my babbling unto you, and now and then as it shall seem unto you best, let your pen run on my book: spare not to blot my paper. I give you good leave.

Syr I have caused my man not only to read youre armor unto me, but also to write it out. For it is not only no bare armure, but also well buckled armure. I see not how it could be better. I thank you even from the bottom of my heart for it, and my prayer shall you not lack trusting that you do the like for me. For in deed there is the help. &c, Many things make confusion in memory. And if I were as well learned as saint Paul, I would not bestow much amongst them: further then to gaul thē, and spurgal too, when and where as occasion were given and matter came to mind: for the law shall be their shote anchor, stay, and refuge. Therefore there is no remedy, namely, now whē they have y ^e master bowle in their hand and rule y ^e roste, but patience. Better it is to suffer what cruely they will put unto us, then to incur God's high indignation. Wherefore good my Lord be of good cheare in the Lord, with due consideration what he requireth of you, and what he doth promise you. Our common enemy shall do no more then God will permit him. God is faithful, which will not suffer us to be tempted above our strength &c. Be at a point what ye will stand unto: stick unto that and let them both say and do what they list. They can but kill the body, which otherwise is of it self mortal. Neither yet shall they do that when they list, but when God will suffer them, when the hour appointed is come. To use many words with them it shall be but in vain, now that they have a bloody and deadly law prepared for thē. But it is very requisite that ye give a reasonable accompt of your faith, if they will quietly hear you, else ye know in a wicked place of judgment a man may keep silence, after the example of Christ. Let them not deceive you with their sophistical Sophismes and fallacies you know that false things may have more apparence of truth, then things that be most true: therefore Paul giveth us a watch̄ word. Let no man deceive you with likelines of speech. Neither is it requisite that with the contentious ye should follow strife of words, which tend to no edification, but to the subversion of the hearers, and the vain braggyng and ostentation of the adversaries. Fear of death doth most persuade a great number. Be well ware of that argument: for that persuaded Shaxton (as many men thought) after that he had once made a good profession, openly before the judgment seat. The flesh is weak, but the willingness of the spirit shall refresh the weakness of the flesh.

The number of the cryars under the alter must needs be fulfilled: if we be segregated thereunto, happy be we. That is the greatest promotion that God giveth in this world, to be such Philippians to whom it is given, not only to believe, but also to suffer. &c. But who is able to do these things? Surely all our ability, all our sufficiencye is of God. He requireth and promiseth. Let us declare our obedience to his will, when it shall be requisite, in the ryme of trouble, yea in the midst of the fire.

When that number is fulfilled, which I ween shall be shortly, then have at the papists, when they shall say peace all things are safe, when Christ shall come to keep his great Parliament to the redress of all things that be amiss. But he shall not come as the papists fain him, to hide himself and to play bo piepe as it were under a piece of bread: but he shall come gloriously, to the terror and fear of all Papists: but to the great consolation and comfort of all that will here suffer for him. Comfort yourselves one another with these words.

Lo syr, here I have blotted youre paper vaynely, and played y ^e fool egregiously: but so I thought better thē not to do your request at this time. Pardon me and pray for me: pray for me I say, pray for me I say. For I am some time so fearful, that I would creep unto a mouse hoale: some time God doth visit me again with his comfort. So he cometh and goeth, to teache me to feel & to know mine infirmity to thintent to give thanks to him that is worthy, least I should rob him of his duty, as many do, & almost all the world. Fare you well.

What credence is to be givē to papists it may appear by their racking, writhing, wrinching, and mōstrously iniuryng of God's holy scripture, as appeareth in the popes law. But I dwell here now in a school of obliuiousnesse. Fare you well once again, and be you steadfast and unmovable in the Lord. Paul loved Timothy meruelous well, notwithstanding he saith unto him. Be thou partetaker of the afflictions of the Gospel: and again. Harden thyself to suffer afflictions. Be faithful unto the death, and I will give thee a Crown of life saith the Lord.

*Here followeth the letters of the reverend Bishop and Martyr, Nicholas Ridley.

*A letter sent from Bishop Ridley and his prison fellows, unto M. Bradford, and his prison fellows in the Kynges Benche in Southwarke. an. 1554.

WEll beloved in Christ our savior, we all with one heart wish to you, with all those y ^t love God in deed and truth, grace, and health, and especially to our dearly beloved companions which are in Christ's cause, and the cause both of their brethren and of their own salvation, to put their neck willingly under the yoke of Christ's cross. How joyful it was to us to hear the report of Doctor Taylor and of his godly confession. &c. I ensure you, it is hard for me to express.

Blessed be God, which was and is the giver of that, and of all godly strength and stomach in the time of adversity. As for the rumors that have or do go abroad, either of our relenting or massing, we trust that they which know God and their duty towards their brethren in Christ, will not be too light of credence. For it is not the slanderers evil tongue, but a man's evil deed that can with God defile a man: and therefore with God's grace, ye shall never have other cause to do otherwise then ye say ye do, y ^t is not to doubt, but that we wi • l, by God's grace, continue, &c. Like rumour as ye have heard of our coming to London, hath been here spread of the coming of certain learned men, prisoners, hither from London: but as yet we know no certainty whether of these rumors is, or shall be more true. Know you that we have you in our daily remembrance, and wish you and all the rest of our foresaid companions, well in Christ.

It should do us much comfort, if we might have knowledge of the state of the rest of our most dearly beloved, which in this troublesome time do stand in Christ's cause and in the defense of y ^e truth thereof. Somewhat we have heard of master Hoopers matter: but of the rest never a deal. We long to hear of father Crome, Doctor Sandys M. Saunders, Ueron, Beacon, Rogers. &c. we are in good health, thanks be to God, and yet the manner of our entreating doth change as sour ale doth in summer. It is reported to us of our keepers, that the University beareth us heavily. A cole chanced to fall in the night out of the chimney, and burnt a hole in the floor: and no more harm was done, the Balyffes servants sitting by the fire. An other night there chanced (as master Bailiffs told us) a drunken fellow to multiply words, and for the same he was set in Bocardo. Upon these things (as is reported) there is risen a rumour in the town and country about, that we should have broken the prison with such violence, as if master Bailiffs had not playde the prettye men, we should have made a scape. We had out of our prison a wall that we might have walked upon, and our servants had liberty to go abroad in the town or fields but now both they and we are restrained of both.

My Lord of Worcester passed by through Oxford, but he did not visit us. The same day began our restraynt to be more, and the book of the Communion was taken from us by the Bailiffs, at the Mayors commandment, as the Bailiffs did report to us. No man is licensed to come unto us: afore they might, that would see us upon the wall: but that is so grudged at, and so evil reported, that we are now restrained. &c. Sir, blessed be god with all our evil reports, grudges, and restrayntes, we are merry in God, and all our cure and care is and shall be (by God's grace) to please and serve him, of whom we look and hope after this temporal and momentary miseries, to have eternal joy and perpetual felicity with Abraham, Isaac, and Jacob, Peter, and Paul, and all the heavenly company of the Angels in heaven, through Jesus Christ our Lord. As yet there was never learned man, nor any scholar, or other that visited us since we came into Bocardo, which now in Oxford may be called a College of Quondams. For as ye know, we be no fewer then three and I dare say, everyone well contented with his portion which I do reck̄ to be our heavenly fathers fatherly good and gracious gift. Thus fare you well. We shall by God's grace one day meet together, and be merry. The day assuredly approacheth apace: The Lord grant that it may shortly come. For before that day come, I fear me the world will wax worse and worse. But then all our enemies shall be overthrown and trodden under foot: righteousness and truth then shall have the victory, and bear the bell away, whereof the Lord grant us to be partakers and all that loveth truly the truth.

We all pray you, as ye can, to cause all our commendations to be made to all such as ye know did visit us and you, when we were in the Tower, with their friendly remembraunces and benefits. Maistresse Wilkenson and maistresse Warcup have not forgottē us, but ever since we came to Bocardo, with their charitable and friendly benevolence have comforted us: not that else we did lack (for God be blessed, he ever hitherto hath provided sufficiently for us (but that is a great comfort, and an occasion for us to bless God, when we see that he maketh them so friendly to tender us, whom some of us were never familiarly acquainted withal.

Letter of master Ridley, sent to a Cosin of his.

GOds holy spirit be with you now and ever. Amen.

When I call to remembrance (beloved Cosin) the state of those that for fear of trouble, either for loss of goods, will do in the sight of the world those things that they know and are assured are contrary to the will of God, I can do no less but lament their case, being assured the end thereof will be so pitiful (without speedy repentance) that I tremble and fear to have it in remembrance. I would to God it lay upon some earthly burden so that freedom of conscience might be given unto them. I wrote (as God knoweth) not of presumption, but only lamenting the state of those, whom I thought now in this dangerous time should have given both you and me comfortable instructions. But (alas) in stead thereof we have instructions to follow (I lament me to rehearse it) superstitious Idolatry. Yea, and that worst of all is, they will seek to prove it by the Scriptures. The Lord for his mercy turn their hearts. Amen. Commend me. &c.

To Mayster Bradford.

BRother Bradford, I wish you and your company in Christ, yea and all the holy brotherhood that now with you in diverse prisons suffereth and beareth patiently Christ's cross for the maintenance of his Gospel, grace, mercy and peace from God the father, and from our Lord Jesus Christ.

Sir, considering the state of this chiualrie and warfare wherein I doubt not but we be set to fight under Christ's banner, and his cross against our ghostly enemy y ^e devil and the old serpent Satan, me think I perceive 2. things to be his most perilous and moste dangerous engynes which he hath to impugn Christ's verity, his gospel, and his faith: and the same two also to be the most massy posts, and most mighty pillars, whereby he mayntayneth and upholdeth his Satanical synagogue. These two, sir are they, in my judgment: the one, his false doctrine & idolatrical use of the Lord's supper, and the other, y ^t wicked and abhominable usurpation of the premacy of y ^e See of Rome. By these two Satan seemeth to me principally to maintain and uphold his kingdom: by these two he driveth down mightily (alas) I fear me, the third parte of the stars in heaven. These two poisonful rotten posts he hath so painted over with such a pretense and color of Religion, of unity in Christ's Church, of the Catholic faith, and such like, that the wily serpent is able to deceive (if it were possible) even the elect of God. Wherefore John said not without great cause: If any know not Satan's subtleties and the profundities thereof, I will wish him no other burden to be laden withal.

Syr, because these be his principal and main posts whereupon standeth all his falsehood, craft, and treachery, therefore according to y ^e poor power that God hath given me, I have bended mine artillary to shoot at y ^e same. I know it to be but little (God knoweth) that I can do and of my shot I know they pass not. Yet I will not (God willing) cease to do the best that I can, to shake those cankered and rotten posts. The Lord grant me good success, to the glory of his name, and y ^e furtherance of Christ's Gospel. I have now already (I thank God) for this present time spent a good parte of my ponder in these scriblinges, whereof this bearer shall give you knowledge. Good brother Bradford, let the wicked surmise and say what they list, know you for a certainty, by GOD'S grace, without all doubt, that in Christ's Gospelles cause against and upon the foresaid God's enemies, I am fully determined to live and die. Fare well dear brother, and I beseech you and all the rest of our brethren, to have good remembrance of the condemned heretics (as they call them) of Oxford, in your prayers. The bearer shall certify you of our state. Farewell in the Lord. From Bocardo.

*An other letter of Mayster Ridley, unto Mayster Bradford and other his prison fellows. An. 1555.

DEarely beloved, I wish you grace, mercy, and peace.

According to your mind. I have run over all your papers, and what I have done (which is but small) therein may appear. In two places I have put in two loose leaves. I had much ado to read that was written in your great leaves, and I ween some where I have altered some words, because I could not read perfectly that which was written. Sir, what shall best be done w ^t these things, now ye must consider: for if they come in sight at this time, undoubtedly they must to the fire with their father: and as for any safeguard that your custody can be unto them, I am sure you look not for it. For as you have been partner of the work, so I am sure you look for none other, but to have and receive like wages, and to drink of the same cup. Blessed be God that hath given you liberty in the mean season, that you may use your pen to his glory, and the comfort (as I hear say) of many. I bless God daily in you, and all your whole company, to whom I beseech you commend me heartily. Now I love my country man in deed & in truth, I mean Doctor Taylor not for my earthly countries sake, but for our heavenly fathers sake, and for Christ's sake, whom I heard say, he did so stoutly in time of peril confess, and yet also for our countries sake and for all our mothers sake,: but I mean of the kingdom of heaven, and of heavenly Jerusalem, and because of the spirit, which bringeth in him, in you, and in your company such blessed fruits of boldness in the Lord's cause, of patience, and constancy. The Lord which hath begun this work in you all, perform and perfect this his own deed, until his own day come. Amen.

As yet I perceive ye have been not baited, and the cause thereof God knoweth, which will let thē do no more to his, then is his pleased will and pleasure to suffer them to do for his own glory, and to the profit of them which be truly his. For the father which doth guide them that be Christ's to Christ, is more mighty then all they, and no man is able to pul thē out of the fathers hands: except I say, it please our father, it please our master Christ to suffer them, they shall not stir one hear of your heads.

My brother P. the bearer hereof, and master Hoopers letters would that we should say what we think good concerning your mind, that is, not for to answer except ye might have somewhat indifferent Judges. We are (as ye know) separated, and one of us cannot in anything consult with another, and much strayte watching of the Baliffes is about us, that there be no priuye conference amongst us. And yet as we hear, the scholars beareth us more heavily then the townesmen. A wonderful thing, among so many, never yet scholar offered to any of us (so far as I know) any manner of favor, either for or in Christ's cause.

Now as concerning your demand of our counsel, for my part I do not mislike that which I perceive ye are minded to do. For I look for none other, but if ye answer afore the same Commissioners that we did, ye shall be served and handled as we were, though ye were as well learned as ever was either Peter or Paul. And yet further I think, that occasion afterward may be given you, and the consideration of the profit of your auditory may perchance move you to do otherwise.

Finally, determinetely to say what shall be best, I am not able, but I trust he, whose cause ye have in hand, shall put you in mind to do that which shall be most for his glory, the profit of his flock, and your own salvation. This letter must be common to you and Master Hooper, in whom and in his prison fellow good father C. I bless God, even from the bottom of my heart: for I doubt not but they both do to our master Christ, true, acceptable, and honorable service, and profitable to his flock: the one with his pen, and the other w ^t his fatherly example of patience and constancy, and all manner of true godliness. But what shall I need to say to you: Let this be common among your brethrē, among whom (I dare say) it is with you as it is with us, to whom all things here are common, meat, money, and whatsoever one of us hath that, can or may do another good. Althoughe, I said the Bailiffs and our Hostesse straitly watch us, that we have no conference or intelligence of any thing abroad, yet hath God provided for everyone of us, in stead of our servants, faithful fellows, which will be content to hear and see, and to do for us whatsoever they can. It is God's work surely, blessed be God for his unspeakable goodness. The grace of our Lord Jesus Christ, and the love of God, and the communication of the holy Ghost be with you all. Amen. Amen.

As far as London is from Oxford, yet thence we have received of late, both meat, money, and shyrts, not only from such as are of our acquaintance, but of some (whom this bearer can tell) with whom I had never to my knowledge any acquaintance. I know for whose sake they do it: to him therefore be all honor, glory, and due thanks.

And yet I pray you do so much as to show them that we have received their benevolence, and (God be blessed) have plenty of all such things. This I desire you to do: for I know they be of M. Hoopers, & your familiar acquaintance. Master Latimer was crazed: but I hear now, (thanks be to God) that he amendeth again.

An other Letter of Master Ridley unto Master Bradford.

OH dear brother, seeing the time is now come, wherein it pleaseth the heavenly father, for Christ our savior his sake, to call upon you, and to bid you to come, happy are you that ever you were borne, thus to be found awake at the lords calling. Euge serve bone & fidelis: quia super pauca fuisti fidelis, super multa te constituet, & intrabis in gaudium Domini. i. Well good servant and faithful, because thou hast ben trusty in small matters, he shall set thee over great things, & thou shalt enter into the joy of thy Lord.

O dear brother, what meaneth this, that you are sent into your own native country? The wisdom and policy of the world may mean what they will, but I trust, God will so order the matter finally by his fatherly providence, that some great occasion of God's gracious goodness shall be plenteously poured abroad amongst his, our dear brethren in that country, by this your martyrdom, where the Martyrs for Christ's sake shed their blood, and lost their lives. O what wondrous things hath Christ afterward wrought to his glory, and confirmation of their doctrine? If it be not the place that sanctifieth the man, but the holy man doth by Christ sanctify the place: Brother Bradford, then happy and holy shall be that place, wherein thou shalt suffer, and shalt be with thy ashes in Christ's cause sprinkled over withal. All thy country may rejoice of thee, that ever it brought forth such a one, which would render his life again in his cause, of whom he had received it. Brother Bradford, so long as I shall understand thou art in thy journey, by God's grace I shall call upon our heavenly Father for Christ's sake, to set thee safely home: and then good brother speak you, and pray for the remnant that are to suffer for Christ's sake, according to that thou then shalt know more clearly.

We do loke now every day when we shall be called on: blessed be God. I ween I am the weakest many ways of our company: and yet I thank our Lord God and heavenly Father by Christ, that since I heard of our dear brother Rogers departing, and stout confession of Christ and his truth even unto y ^e death, my heart (blessed be God) rejoiced of it, that since that time, I say, I never fealt any lumpish heaviness in my heart, as I grant I have fealt sometimes before. O good brother, blessed be God in thee, and blessed be the time that ever I knew thee. Farewell, farewell.

To the brethren remaining in captivity of the flesh, and dispearsed abroad in sundry prisons, but knit together in unity of spirit and holy Religion in the bowels of the Lord Jesus.

GRace, peace & mercy be multiplied among you. What worthy thanks can we render unto the Lord for you my brethren, namely for y ^e great consolation which through you we have received in the Lord, who notwithstanding the rage of Satan that goeth about by all manner of subtle means to beguile the world, and also bu • l • laboreth to restore and set up his kingdom again, y ^t of late began to decay and fall to ruin: ye remain yet still 〈◊〉 , as men surely grounded upon a strong rock. And now, albeit that Satan by his soldiers and wicked ministers, daily (as we hear) draweth numbers unto him, so that it is said of him that he plucketh even the very stars out of heaven, whiles he driveth into some men th • fear of death and loss of all their goods, and showeth and offereth to other some the pleasant baits of the world, namely richesse, wealth, and all kind of delights and pleasures, fair houses, great revenues, • at benefices, and what not? and all to the intent they should fall down & worship, not the Lord, but the Dragon the old Serpent, which is the devil, that great beast and his image, and should be in • iced to commit fornication with the strompet of Babylon, together with the kings of the earth, with the lesser beast, and with the false Prophets, and so to rejoice and be pleasant with her, and to be drunken with the wine of her fornication: yet blessed be God the Father of our Lord Jesus Christ, which hath given unto you a manly courage, and hath so strengthened you in the inward man by the power of his spirit, that you can contemn as well all the terrors, as also the vain flatteringe allurementes of the world, esteeming them as vanities, mere trifles, & things of naught: Who hath also wrought, planted, and surely stablished in your hearts so steadfast a faith and love of the Lord Jesus Christ, joined with such constancy, that by no engines of Antichrist, be they never so terrible or plausible, ye will suffer any other Jesus or any other Christ to be forced upon you▪ besides him whom the Prophet • have spoken of before, y ^e Apostles have preached, the holy Martyrs of God have confessed and testified with the effusion of their blood.

In this Faith stand ye fast my brethren and suffer not yourselves to be brought under the yoke of bondage and superstition anymore. For ye know, brethren, howe y ^t our savior warned his beforehand, that such should come as would point unto the world another Christ, and would set him out with so many falls miracles, and with such deceiveable and subtle practices, that even the very elect (if it were possible) should be thereby deceived: such strong delusion to come, did our Savior give warning of before: But continue ye faithful and constant, and be of good comfort, & remember that our grand captain hath overcome the world: for he that is in us, is stronger then he that is in the world, and the Lord promiseth unto us, that for the elects sake, the days of wickedness shall be shortened. In the mean season abide ye & endure with patience as ye have begun: endure I say, and reserve yourselves unto better times, as one of the heathen Poetes said, cease not to show yourselves valiant Soldiours of the Lord, and help to maintain the traveling faith of the Gospel.

Ye have need of patience, that after ye have done the will of God, ye may receive the promises. For yet a very little while, and he that shall come will come, and will not tarie, and the just shall live by faith: but if any withdraw him self▪ my soul shall have no pleasure in him (saith the Lord.) But we are not they which do withdraw our selves unto damnation, but believe unto the salvation of the soul. Let us not suffer these words of Christ to fall out of our hearts by any manner of terrors or threatenings of the world. Fear not them which kill the body: the rest ye know. For I write not unto you, as to men which are ignorant of the truth, but which know the truth, and to this ende only, that we agreeing together in one faith, may take comfort one of another, and be the more confirmed and strengthened thereby. We never had a better or more just cause either to contemn our life or shed our blood: we cannot take in hand the defense of a more certain, clear, and manifest truth. For it is not any ceremony for the which we contend, but it toucheth the very substance of our whole Religion, yea, even Christ him self. Shall we, either can we receive and acknowledge any other Christ in stead of him, who is alone the everlasting son of the everlasting Father, and is the brightness of the glory, and lively image of the substance of the Father, in whom only dwelleth corporally the fullness of the Godhead, who is the only way, the truth and the life? Let such wickedness (my brethren) let such horrible wickedness be far from us. For although there be that are called God's, whether in heaven either in earth, as there be many God's and many Lord's, yet unto us there is but one God, which is the Father, of whom are all things, and we in him, and one Lord Jesus Christ, by whom are all things, and we by him: but every man hath not knowledge. This is life eternal (saith S. John) that they know thee to be the only true God, and whom thou haste sent, Jesus Christ. If any therefore would force upon us any other GOD, besides him whom Paul and the Apostles have taught, let us not hear him, but let us flee frō him, and hold him accursed.

Brethren, ye are not ignorant of the deep and profound subtleties of Satan: for he will not cease to raunge about you, seeking by all means possible whom he may devour: but play ye the men, and be of good comfort in the Lord. And albeit your enemies and the adversaries of the truth, armed with all worldly force and power that may be, do set upon you: yet be not ye faint hearted, nor shrink not therefore: but trust unto your Captayne Christ, trust unto the spirit of truth, & trust to the truth of your cause: which, as it may by the malice of Satan be darckened, so can it never be clean put out. For we have (high praise be given to God therefore) most plainly, evidently, and clearly on our side, all the Prophets, all the Apostles, and undoubtedly all the ancient Ecclesiastical writers which have writtan, until of late years past.

Let us be hartye and of good courage therefore, and throughlye comfort our selves in the Lord. Be in no wise afraid of your adversaries: for that which is to them an occasion of perdition, is to you a sure token of saluatiō, and that of GOD. For unto you it is given, that not only ye should believe on him, but also suffer for his sake. And when ye are railed upon for the name of Christ, remember that by the voice of Peter, yea, and of Christ our Savior also, ye are counted with the Prophets, with the Apostles, and with the holy Martyrs of Christ, happy and blessed therefore: for the glory and spirit of God resteth upon you.

On their part our Savior Christ is evil spoken of, but on your part he is glorified. For what can they else do unto you by persecuting you, and working all cruelty & villainy against you, but make your crowns more glorious, yea beautify & multiply the same, & heap upon them selves the horrible plagues and heavy wrath of God: and therefore good brethrē, though they rage never so fiercely against us, yet let us not wish evil unto thē again, knowing that whiles for Christ's cause they vex and persecute us, they are like mad men, most outrageous and cruel against them selves, heaping hot burning coles upon their own heads: but rather let us wish well unto thē, knowing that we are thereunto called in Christ Jesus, that we should be heirs of the blessing. Let us pray therefore unto God, that he would drive out of their harts this darkness of errors, & make the light of his truth to shine unto thē, that they acknowledging their blindness, may with all humble repentance be converted unto the Lord, & together with us confess him to be the only true God, which is the father of light, & his only son Jesus Christ, worshipping him in spirit and verity. Amen. The spirit of our Lord Jesus Christ comfort your hearts in the love of God and patience of Christ. Amen.

To the brethren which constantly cleave unto Christ▪ in suffering affliction with him, and for his sake.

GRace and peace from God the father, and frō our Lord Jesus Christ be multiplied unto you. Amen.

Although brethren, we have of late heard nothing from you, neither have at this present any news to send you: yet we thought good something to write unto you, whereby ye might understand that we have good remembrance of you continually, as we doubt not but ye have of us also. When this messenger coming unto us from you of late, had brought us good tidings of your great constancy, fortitude, and patience in the Lord: we were filled with much joy & gladness, giving thanks to God the father through our Lord Jesus Christ, which hath caused his face so to shine upon you, and with the light of spiritual understanding hath so lightened your hearts, that now being in captivity & bands for Christ's cause, ye have not ceased, as much as in you lieth, by words, but much more by deed and by your example, to stablysh and confirm that thing, which when ye were at liberty in the world, ye labored to publish and set abroad by the word and doctrine: that is to say, holding fast the word of life, ye shine as lights in the world in the midst of a wicked and crooked nation, and that with so much the greater glory of our Lord Jesus Christ, and profit of your brethren, by how much Satan more cruelly now rageth and busily laboreth to darken the light of the Gospel.

And as for the darkness that Satan now bringeth upon the Church of England, who needeth to doubt thereof? Of late time our Savior Christ, his Apostles, Prophets, and Teachers, spake in the Temple to the people of England in the English tongue, so that they might be understanded plainly and without any hardness, of the godly and such as sought for heavenly knowledge in matters which of necessity of salvation pertained to the obtaining of eternal life: but now those things which once were written of them for the edifying of the congregation, are read in a strange tongue without interpretatiō, manifestly against saint Paul's commandment, so that there is no man able to understand them which hath not learned that strange and unknown tongue.

Of late days those heavenly mysteries, whereby Christ hath engrafted us into his body, and hath united us one to another, whereby also being regenerate & borne anew unto God, he hath nourished, increased, and strengthened us, whereby moreover, either he hath taught and set forth an order amongst them which are whole, or else to the sick in soul or body hath given, as it were wholesome medicines and remedies: those (I say) were all plainlye set forth to the people in their own language, so that what great and exceeding good things every man had received of God: what duty everyone owed to another by God's ordinance: what everyone had professed in his vocation, and was bound to observe: where remedy was to be had for the wicked and feeble, he to whom God had given a desire and willing heart to understand those things, might soon perceive and understand. But now all these things are taught & set forth in such sort, that the people redeemed with Christ's blood, and for whose sakes they were by Christ himself ordained, can have no manner of understanding thereof at all.

Of late, (for as much as we know not how to pray as we ought) our Lord Jesus Christ in his Prayer, whereof he would have no man ignorant, and also the holy Ghost in the Psalms, Hymns, and spiritual songs which are set forth in the Bible, did teache and instruct all the people of England in the English tongue, that they might ask such things as are according to the will of the Father, and might join their hearts and lips in prayer together: but now all these things are commanded to be hid and shut up from them in a strange tongue, whereby it must needs follow, that the people neither can tell how to pray, nor what to pray for: and how can they join their hearts and voice together, whē they understand no more what the voice signifieth, than a brute beast.

Finally, I hear say, that the Catechism which was lately set forth in the English tongue, is now in every Pulpite condemned. O deuilishe malice, and most spitefully injurious to y ^e salvation of mankind purchased by Jesus Christ. In deed Satan could not long suffer that so great light should be spread abroad in y ^e world: he saw well enough that nothing was able to overthrow his kingdom so much, as if childrē being godly instructed in Religion, should learn to know Christ whilst they are yet young: whereby not only children, but the elder sort also and aged folks that before were not taught to know Christ in their childhood, should now even with children and babes be forced to learn to know him. Now therefore he roreth, now he rageth. But what else do they (brethren) which serve Satan and become his ministers & slaves in maintaining of his impiety, but even the same which they did, to whom Christ our Savior threateneth this curse in the Gospel: Woe unto you which shut up the kingdom of heaven before men, & take away the key of knowledge from them: you yourselves have not entered in, neither have you suffered them that would enter, to come in.

And from whence shall we say (brethren) that this horrible & mischievous darkness proceedeth, which is now brought upon the world? From whence I pray you, but even from the smoke of the great furnace of y ^e bottomless pit, so that the sun and the air are now darkened by the smoke of the pit? Now, even now (out of doubt brethren) the pit is opened against us, and the Locusts begin to swarm, and Abbadon now reigneth.

Ye therefore (my brethren) which pertain unto Christ, and have the seal of God marked in your foreheads, that is to wit, are sealed with y ^e earnest of the spirit to be a peculiar people of God, quite yourselves like men, and be strong, for he that is in us, is stronger then he which is in the world: and ye know, that all that is borne of God overcometh the world, and this is our victory that overcometh the world, even our faith. Let the world freat, let it rage never so much, be it never so cruel and bloody, yet be ye sure that no man can take us out of the fathers hands, for he is greater then all: who hath not spared his own son, but hath given him to death for us all, and therefore how shall he not with him give us all things also? Who shall lay any thing to the charge of God's elect? It is God that justifieth, who shall then condemn? It is Christ that is dead, yea rather which is risen again, who is also at the right hand of God, and maketh request also for us. Who shall separate us from the love of Christ? Shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? the rest ye know, brethren. We are certainly persuaded with S. Paul, by the grace of our Lord Jesus Christ, that no kind of thing shall be able to separate us from the love of God which is in Christ Jesus our Lord. Which thing, that it may come to pass by the grace and mercy of our Lord Jesus Christ, to the comfort both of you & of us all, as we for our partes will continually (God willing) pray for you: so (dear brethren in the Lord) with all earnest and hearty request we beseech you, even in the bowels of our Lord Jesus Christ, that ye will not cease to pray for us. Fare ye well, dear brethren. The grace of our Lord Jesus Christ be with you all evermore. Amen.

A Letter of Bishop Ridley answearyng to a certain Letter of one Master West, sometime his Chapleine.

M. Grindal now Archbishop of Canterbury, being in the time of exile in y ^e city of Frankford, wrote to D. Ridley thē prisoner, a certain Epistle, wherein first he lamenteth his captivity, exhorting him withal to be constant. Secondly he certifieth him of y ^e state of the English exiles being dispersed in Germany, and of the singular providence of God in stirring up the favor of the Magistrates and rulers there towards them. Thirdly, he writeth to know his mind and will concerning the printing of his book against Transubstantiation, and of certain other treatises and his disputations. Wherunto Bishop Ridley answereth again in order, as followeth.

The answer of Doctor Ridley to the letter abovesaid.

BLessed be God our heavenly father which inclined your heart to have such a desire to write unto me, & blessed be he again which hath heard your request, & hath brought your letters safe unto my hands: and over all this, I bless him through our Lord Jesus Christ, for the great comfort I have received by the same, of the knowledge of your state, and of other our dearly beloved brethren and countrymen in those parties beyond the sea.

Dearely beloved brother Grindall, I say to you and all the rest of our brethren in Christ with you, rejoice in the Lord, and as ye love me and the other my reverend fathers and concaptiues (which undoubtedly are Gloria Christi, ) lament not our state, but I beseech you and them all to give to our heavenly Father for his endless mercies and unspeakable benefits even in the myddest of all our troubles given unto us, most hearty thanks. For know ye, that as the weight of his cross hath increased vpō us, so he hath not nor doth not cease to multiply his mercies to strengthen us, and I trust, yea by his grace I doubt nothing, but he will so do for Christ our Masters sake, even to the end. To hear that you and our other brethren do find in your exile favor and grace with the Magistrates, Ministers, and Citizens, at Tigury, at Frankford, and other where, it doth greatly comfort (I dare say) all here that do in deed love Christ and his true word. I ensure you it warmed my heart, to hear you by chance to name some, as Scory and Coxe. &c. Oh that it had come in your mind to have said somewhat also of Cheeke, of Turner, of Leauer, of Sampson, of Chambers, but I trust in God they be all well. And sir, seeing you say, that there be in those parties with you of students and Ministers so good a number, now therefore care ye not for us, otherwise then to wish that God's glory may be set forth by us. For whensoever God shall call us home (as we look daily for none other, but when it shall please God to say, come) you, blessed be God, are enough through his aid, to light and set up again the lantern of his word in England. As concerning the copies ye say ye have with you, I wonder how ever they did and could find the way to come to you. My disputation, except he have that which I gathered myself after the disputation done, I cannot think ye have it truly. If ye have that, then ye have therwithall the whole manner after the which I was used in the disputation.

As for the treatise in English. Contra transubstantiationem, vix possum adduci vt credam operaepretium fore vt in latinum transferatur. Caeterum quicquid sit nullo modo velim vt quicquam quocun{que} modo meo nomine ederetur, donec quid de nobis dominus constituerit fieri, vobis prius certo constiterit: and thus much unto your letters. Now although I suppose ye know a good parte of our state here (for we are forth coming, even as when ye departed. &c. ) You shall understand that I was in the Towar about the space of two months close prisoner, and a • ter that had granted to me without my labor, the liberty of the Tower, and so continued about half a year, and then because I refused to allow the Mass with my presence, I was shut up in close prison again.

The last Lent save one, it chaunsed by reason of the tumult stirred up in Kent, there was so many prisoners in the Tower, that my Lord of Canterbury, M. Latimer, Master Bradford, and I were put altogether in one prison, where we remained still almost to the next Easter, and then we three, Canterbury, Latimer and I, were suddenly sent a little before Easter to Oxford, and were suffered to have nothing with us, but that we carried upon us. About the Whitsuntide following was our disputations at Oxford, after the which was all taken from us, as pen and ink. &c. Our own servants were taken from us before, and everyone had put to him a strange man, and we eche one appointed to be kept in several places, as we are unto this day.

Blessed be God, we three at the writing hereof, were in good health, and (in God) of good cheare. We have looked long ago to have been dispatched, for we were all three on one day within a day or two of our disputations, of D. Weston being the head Commissioner, condemned for heretics, and since that time we remain as we were of him left. The Lord's will be fulfilled in us, as I do not doubt, but by his grace it shall be to his glory, and our endless salvation through Jesus Christ our Lord.

Likewise the Lord hitherto hath preserved above all our expectation, our dear brother, and in Christ's cause a strong Champion John Bradford. He is likewise condemned, and is already delivered to the secular power, and writtes (as we have heard say) given out for his execution, and called in again. Thus the Lord, so long as his blessed pleasure is, preserveth whom he listeth, notwithstanding the wonderful raging of the world. Many (as we hear say) have suffered valiantly, confessyng Christ's truth, and nothing yeeldyng to the adversary, yea not for the fear or pains of death.

The names of them which I knew, and have now suffered, are these, Farrar the Bishop of S. Dauides, Hooper the Bishop of Worcester, Rogers tuus olim comprebendarius. D. Tailor of Hadley, M. Sanders, and one Tomkins a weauer, and now this last day M. Cardmaker, with another, were burnt in Smithfielde at London, and many other in Essex and Kent, whose names are written in the book of life, whom yet I do not know.

West, your old companion and sometime mine officer (alas hath relented (as I have heard) but the Lord hath shortened his days, for anon he died and is gone. Grimbolde was caught by the heel and caste into the Marshalsey, but now is at liberty again, but I fear me he escaped not without some becking and bowing (alas) of his knee unto Baal.

My dear friend Thomas Ridley of the Bulhead in Cheape, which was to me the most faithful friend that I had in my trouble, is departed also unto God. My brother Shipside that hath married my sister, hath ben almost half a year in prison, for delivering (as he was accused) of certain things, I wene, from me: but now thanks be to God, he is at liberty again, but so that the Bishop hath taken from him his Park.

Of all us three concaptiues at Oxford, I am kept most strait, and with least liberty, Vel quia viro in cuius aedibus, ego custodior, vxor dominatur (licet modo sit Prefectus ciuitatis) mulier vetula, morosa, & superstiosiss. quae etiam hoc sibi laudi ducit quod me dicatur arctissime & cautissime custodire, vir autem ipse Irischius nomine, mitis satis est oībus, • xori vero plusquam obsequentiss. Licet vxorem (vti nosti) nunquam habuerim, tamen ex hac quotidiana consuetudine, quem cum istis coniugibus habeo, videor mihi nonnihil posse intelligere quam grave malum & intolerabile iugum sit cum mala muliere in coniugio coll • cari. Recte ergo sapiens dixit, vxor bona donum Dei: & iterum mulieris bonae beatus vir. Vel haec inquam causa est, vel quia á magnis magistratibus (nescio quas ob causas) illud est, vt ita fieret, ipsis mandatum: id{que} illi si quando de mea nimia seruitute apud eos conqueror, sedulo saepe rursus mihi inculcant.

At Cambridge (as I hear say) Omnes studiorum & statutorum reformationes nuper factae, nunc sunt denuo deformatae & delete, & omnia sunt in pristinum chaos & in antiquum papismum reducta: omnes collegiorum prefecti qui synceritati Euangelij fauebant, vel qui coniugati erant, loco moti • sunt, & alij Papisticae factionis in eorum loca surrogati, quod & de socijs collegiorum qui noluerunt flectere genu Baal factum esse audio. Nec mirum, nam & illud passim factum est in vniuerso regno Angliae, in omnibus Archiepiscopis, Episcopis, Decanis. Prebendarijs, Sacerdotibus Ecclesiarum, & in toto cl •• o: and to tell you much naughty matter in few words, Papismus apud nos vbique in pleno suo antiquo robore regnat.

The Lord be merciful, and for Christ's sake pardon us our old vnkyndnesse and unthankfulness: for when he poured upon us the gifts of his manifold graces and favor (alas) we did not serve him nor render unto him thanks according to the same. We pastors many of us were to cold and bare to much (alas) with the wicked world, our Magistrates did abuse to their own worldly gain, both God's Gospel and the ministers of the same. The people in many places was wayward and unkind. Thus of every side and of every sort we have provoked God's anger and wrath to fall upon us: but blessed might he be that hath not suffered his to continue in those ways, which so wholly have displeased his secrete Majesty, but hath awaked them by the fatherly correction of his own sons cross, unto his glory and our endless salvation, through Jesus Christ our Lord.

My daily prayer is (as God doth know) and by gods grace shall be so long as I live in this world, for you my dear brethren that are fled out of your own Coun •• y, because you will rather forsake all worldly things 〈◊〉 the truth of God's word. It is even the same that I 〈◊〉 to make to GOD for all those Churches abroad through the world, which have forsaken the kingdom of Antichrist, and professed openly the purity of the Gospel of Jesus Christ: that is, that God our eternal father for our Savior Christ's sake, will daily increase in you the gracious gift of his heavenly spirit to the true setting forth of his glory and of his Gospel, and make you to agree brotherly in the truth of the same, that there arise no rote of bitterness among you that may infect that good seed which God hath sown in your hearts already, and finally that your life may be so pure and so honest, according to the rule of God's word, and according to that vocation whereunto we are called by y ^e Gospel of Christ our Savior, that the honesty and purity of the same may provoke all that shall see or know it, to the love of your doctrine, and to love you for your honesty and virtues sake, and so both in brotherly unity of your true doctrine and also in the Godly virtue of your honest life, to glorify our father which is in heaven.

Ex nostratibus magni aliquot magistratus, Cancellarius Wint. Comes Arundellus, & Dominus Pachetus iam legatione funguntur, vna cum Cardinali Polo, in partibus transmarinis, ad componendam (vt aiunt) pacem inter imperatorem, regem nostrum, & Francorum regem. Post illorum magistratuum nostrorum reditum, & partum reginae, quem iam quotidie expectamus & iam aliquandiu expectauimus, quem{que} Deus pro sui nominis gloria dignetur been illi fortunare: nos tunc statim nihil aliud quam nostrae confessionis de host nostro antiquo triúmphales in domino coronas expectamus.

Omnium vestrûm precibus me humillime ex toto cord commendo: In primis, tuis o chariss. in Christo frater, & delectiss. Grindalle, & chariss. fratrum & vnice mihi in domino delectorum, Checi, Coxi, Turneri Leueri, Sampsonis, Chamberi, & omnium fratrum nostrorum & conterraneorum qui apud vos degunt & deligunt dominum nostrum Iesum Christum in veritate. Commendo etiam vobis reuerendiss. patres & concaptiuos meos in domino Thomam Cranmerum, iam veri magni pastoris & Archipresulis nomine digniss. & veteranum illum Christi & nostrae gentis Anglicanae verum Apostolum Hugonem Latimerum. Condona mihi frater harum prolixitatem, non enim post hac credo charissime frater, meis literis iam amplius aliquando turbaberis. Oxonij.

To Augustine Bernher.

BRother Augustine, I bless God with all my heart in his maninifolde merciful gifts, given unto our dear brethren in Christ, especially to our brother Rogers, whom it pleased to set forth first, no doubt but of his gracious goodness and fatherly favor towards him. And likewise blessed be God in the rest, as Hoper, Saunders, and Taylor, whom it hath pleased the Lord likewise to set in the forefront of the battle against his adversaries, and hath endued them all (so far as I can hear) to stand in the confession of his truth, and to be content in his cause, and for his Gospels sake to lose their life. And evermore and without ende blessed be even the same our heavenly father for our dear and entirely beloved brother Bradford, whom now the Lord (I perceive) calleth for: for I ween he will no longer vouchsafe him to abide among the adulterous and wicked generation of this world,. I do not doubt but that he (for those gifts of grace which the Lord hath bestowed on him plenteously) hath holpen those which are gone before in their journey, that is, hath animated and encouraged them to keep the high way, & sic currere vti tandem acciperent premium. The Lord be his comfort, whereof I do not doubt, and I thank God heartily that ever I was acquainted with him, and that ever I had such a one in my house. And yet again I bless GOD in our dear brother, and of this time Protomartyr Rogers, that he was also one of my calling to be a Prebendary Preacher of London. And now because Grindall is gone (the Lord I doubt not hath and knoweth wherein he will bestow him) I trust to God it shall please him of his goodness to strengthen me to make up the trinity out of Paul's Church, to suffer for Christ, whom God the father hath annointed, the holy spirit doth bear witness unto, Paul & all the Apostles preached. Thus fare you well. I had no paper: I was constrained thus to write.

Besydes these letters of Bishop Ridley, diverse other tractations also were written by him, partly out of prison, partly in prison: as namely amongst certain other, there remaineth in my hands, certain notes answering to the two notable Sermons of D. Watson▪ Bishop of Lincoln. &c.

Here beginneth the life, acts, and doings of master Hugh Latimer, the famous Preacher and worthy Martyr of Christ and his Gospel.

NOw consequently after the life of B. Ridley, with other his letters, which partly we have expressed, partly we have deferred to our later appendix, followeth likewise the life and doings of the worthy champion, and old practiced soldier of Christ M. Hugh Latimer, of whose acts and long trauayles 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 housebandman 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 Parentes (having him as then left for their only son, with six other daughters) seeing his ready, prompte, and sharp wit, purposed to trayne him up in erudition, and knowledge of good literature: wherein he so profited in his youth, at the common Schools of his own country, that at the age of xiv. years, he was sent to the University of Cambridge. Where after some continuance of exercises in other things, he gave him self to the study of such school Divinity, as y ^e ignorance of that age did suffer.

Zelous he was then in the Popyshe Religion, 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 Frier, with diverse such superstitious fantasies. And in this blind zeal he was a very enemy to the professors of Christ's Gospel: as both his Oration made when he proceeded Bachlour of Divinity, against Philip Melancthon, and also his other works did plainly declare. But especially his Popyshe zeal could in no case abide in those days good Master Stafford, reader of the Divinity Lectures in Cambridge, moste spitefully raylyng against him, and willing the youth of Cambridge, in no wise to believe him.

Notwithstandyng 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, pretily caught in the blessed net of God's word. For M. Thomas Bilney (whose story is before described) being at that time a tryer out of Satan's subtleties, and a secrete ouerthrower of Antichrists kingdom, 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 spirte of God) so touched, that hereuppon 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, as well in his conference with M. Ridley, as also in his first sermon made upon the Pater noster, doth confess. 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, & came also to M. Stafford before he died, and desired him to forgive him.

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 Instructer 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, 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 shreud shaker thereof he raued up his impious imps to molest & trouble him.

Amongest these there was an Augustine Frier, who took occasion upon certain Sermons that M. Latimer made about Christenmas 152 • . as well in the church of S. Edward, as also in S. Augustine's, within the University in Cambridge, to inuey against him, for that M. Latimer in the said Sermons (alludyng to the common usage of the season) gave the people certain cards out of the 5.6.7. Chapiters of S. Matthew, whereupon they might, not only then, 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 God's holy word and Sacraments. For the better atteyneng hereof, he wished the Scriptures to be in English, whereby the common people might the better learn their duties, as well to God, as their neighbors.

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.

This was upon the Sunday before Christenmas day, on which day coming to the Church, and causyng the Bell to be tolled to a Sermon, he entered into y ^e Pulpit, taking for his text the words of the Gospel aforesaid, red in the Church that day: Tu quis es. &c. In deliueryng the which cards (as is abovesaid) he made the Harte to be triumph, exhorting and inuityng all men thereby to serve the Lord with inward heart 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 carde beside in the bunch, yea though it were y ^e 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 glisteryng show of man's 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 nedeles, where the other is present: or else 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 tenoure and effect of certain Sermons, made by master Latimer in Cambridge, about the year of our Lord. 1529.

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 the 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 willes, 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 maruayled 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 the 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 y ^e middes of you, and amongst you, whō ye know not, whose • atchet of his shoe I am not worthy to vnlose, or undo. By this you may perceive that saint John spake much in the lande, 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 thē: not as the Pharisees did unto saint John, of an evil purpose, but of a good and simple mind, as may appear 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 generatiō between father, & mother, whē thou camest into this world? What substance, what virtue, what goodness art thou of by thyself? which question if thou reher • e often times unto thyself, thou shalt well perceive, & understand, how thou shalt make answer unto it, which must be made on this ways: I am of myself, and by myself, 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 myself but all towards hell, except I have better help of another, then I have of myself. 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 y ^e right judgment 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.

Let it be admitted for the probatiō of this, that it might please the kings grace now being, to accept into his favor a mean man, of a simple degree, and birth, not borne to any possession, whom the kings grace favoreth, not because this person hath of himself deserved any such favor, but that the king casteth this favor unto him of his own mere motion, & fantasy: and for because y ^e kings grace will more declare his favor 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 defendour 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.

This man taketh on him this charge, promysing 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 Captayne 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 y ^e 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 Captayne.

Now the Kynges grace hearing of this invasion, cometh with a great puissaunce 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 inquiry, by whom this treason was conspyred: by this search it was known and found, his own Captayne 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 Kyng doth use justice unto him, and all his posterity, and heirs? Yes truly: the said Capitayne cannot deny himself, but that he had true justice, consyderyng howe vnfaythfully 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 Feende, did obey unto their desire, and so brake his promise and fidelity, the commandment of the everlasting king, his master, in eating of the apple by him inhibited.

Now then, the king seeing this great treason in his capitayne, deposed him of the thousand pound of possessions, that is to say, from everlasting life in glory, and all his heirs and posterity: for likewy • e as he had the spirit of science and knowledge, for him and his heirs, so in like manner whē 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 enheritance of everlasting joy: and by him, and in him again 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 thē, and greater, committyng 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, byndeth 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, transfourmed into the most vncleannest 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 abhominable 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 enheritours 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?

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 shedyng his blood for all mankynd, 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 Christ's 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?

The answer of this question is, when I ask it unto myself, 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 conc • iue 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 Ch • istian 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 woma • , but that they will observe his rule. For likewise as he is a good Augustine Frier that keepeth well Saint Augustine's rule, so is he a good Christian man that keepeth well Christ's rule.

Now then, what is Christ's rule? Christ's rule consisteth in many things, as in the commandments, and the works of mercy and so forth. And for because I cannot declare Christ's rule unto you at one time, as it ought to be done, I will apply myself according to your custom this time of Christenmasse, I will as I said, declare unto you Christ's rule, but that shall be in Christ's cards. And where you are wont to celeb • ate Christenmasse in playing at cards, I intend with gods grace to deal unto you Christ's cards, wherein you shall p • rceyue Christ's 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.

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 carde, which must appear and be shown 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 judgment. But I say unto you of the new Law (saith Christ) that who so ever is angry with his neighbor, shall be in dau • ger of judgment, and whosoever shall say unto his neighbor Racha, that is to say, braynlesse, or any other like word of rebuking, shall be in danger of counsel: and whosoever shall say unto his neighbor, Fool, shall be in danger of hell fire. This carde was made and spoken by Christ, as appeareth in the first chapter of S. Matthew.

Now it must be noted, that who so ever shall play with this carde, 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 behold and see, This card is divided into four partes: The first part is one of the Commaundementes 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 partes spoken by Christ, be nothing else but expositions unto the first part of this commandment: for in very effect all th • se four partes 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 though • mayest kill thy neighbor contrary to this Commandment: Yet for all Christ's exposition, in the last three partes of this carde, 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 parte of this carde, and then after with the other three partes: you must therefore understand that the Jews and the Pharisees of the old law, to whom this first parte, 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 neighbor, so that they did not harm or meddle with their corporal bodies, which was a false opinion in them, as p • ooueth well the three last other sentences following the first part of this carde.

Now as touching the three other sentences, you must note and take heed what difference is between these three manner of offenses, To be angry with your neighbor, To call your neighbor braynelesse, or any such word of disdain, Or to call your neighbor fool: whether these three manner of offenses be of themselves more grievous one then other, it is to be opened unto you: Truly as they be of themselves diverse offenses, so they kill diversely more one then the other, as you shall perceive by the first of these three, and so forth: A man which conceyueth against his neighbor 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 neighbor, 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 killyng his own soul, and is therefore in danger of judgment.

Now to the second part of these three: That man that is moved with ire against his neighbor, and in his ire calleth his neighbor braynlesse, or some other like word of displeasure, As a man might say in a fury, I shall handle thee well enough, which words and countenaunces doth more represent and declare Ire to be in this man, thē in him that was but angry, and spake no manner of word, ne shown 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 kyl his neighbors soul in moouyng him unto ire, wherein he is faulty himself, and so this man is in danger of counsel.

Now to the third offense, and last of these three. That man that calleth his neighbor fool, doth more declare his angry mind toward him, then he that called his neighbor but braynelesse, or any such words moouyng Ire: for to call a man fool, that word representeth more envy in a man, then braynelesse 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: wherefor you may understand now these three parts: Of this carde be three offenses, and that one is more grievous to God then the other, and that one killeth more the soul 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 braynelesse, and to call his neighbor fool: truly these be smallest, and the lest faults that longeth to ire, or to killyng 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 Neighbor thief, whoreson, whore, drab, and so forth, into more blasphemous names, which offenses 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, judgment, counsel, and hell fire: these three terms do signify nothing else but three diverse punishments in hell, according to the offenses, judgment 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 neighbor, 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 judgment: and it is ordained for him that calleth his neighbor braynelesse, or any such word, that declareth his Ire and malice: wherefore it is more pain then judgment, hell fire is more pain in hell, then counsel or judgment, and it is ordained for him that calleth his neighbor fool, by reason that in calling his neighbor 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 you have heard that to these diverse offenses of Ire and killyng, be appointed punishments according to their degrees: for look as the offense is, so shall the pain be, if the offense 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 diverse and many pains as there be o • fences: and so by these three offenses, and these three punishments, all other offenses and punishments may be compared with another: yet I would satisfy your minds further in these three terms of judgment, 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 amongst the Jews and Phariseies. 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 judgment: for when sessions of enquiry is, then the Judges causeth xii. men to give verdict of the felons crime, whereby he shall be judged to be endited: sessions of deliverance is much like counsel: for at sessions of deliverance, the Judges go amongst themselves to counsel, to determine sentence against the fellon. Execution day is to be compared unto hell fire: for the Jews had amongst 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 carde. Whensoever it shall happen these fowl passions and Turks to rise in our stomachs against our brother, or neighbor, either for vnkynd 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. Thē further we must say to our selves, What requireth Christ of a Christian man? Now turn up your trump, your heart, (hearts is trump as I said before) and cast your trump your heart on this carde, and upon this carde you shall learn what Christ requireth of a Christian man, not to be angry, ne moved to Ire against his Neighbor, in mind, countenance, nor other ways, by word or deed. Then take up this carde with your heart, 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.

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 killyng 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, 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 killyng 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 killyng 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 childrē and servants in suffering them to do evil before their own faces, and do not use due correction according unto their offenses: the master seeth his servant or apprentice take more of his neighbor then the Kings laws or the other of his faculty doth admit him, or that he suffereth him to take more of his neighbor 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: 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 Beliefe, 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 carde, Thou shalt not kill, and playeth therewith oftentimes at the blind trompe, 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.

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 Christ's 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.

Christ when he was in this world amongst the Jews and Phariseys, there was a great Pharisey whose name was Simon: this Pharisey desired Christ on a time to dyne 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 Pharisey 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 Pharisey, 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 owyng xx. pound by one, and forty by another, this man to whom this money is owyng perceyueth 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 Pharisey said: That man ought to love him best, that had most forgiven him: Likewyse 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 offenses, thou art least forgiven. So this proud Pharisey had an answer to delay his pride: and think you not, but that there be amongst us a great number of these proud Phariseys, which think themselves worthy to bid Christ to dinner, which will perke and presume to sit by Christ in the Church, and have disdain of this poor womā Magdalene, their poor neighbor, with a high disdaynous and solemn countenance: and being always desirous to clymbe highest in the Church, reckonyng their selves more worthy to sit there then another, I fear me poor Magdalene under the board, and in the belfrey, hath more forgiven of Christ then they have: for it is like that those Phariseys do less know themselves and their offenses, whereby they less love GOD, and so they be less forgiven.

I would to God we would follow this example, and be like unto Magdalene. I doubt not but we be all Magdalens in falling into sin, and in offendyng: 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 carde, Thou shalt not kill, without any interruption of your deadly enemies the Turks: and so triumph at the last, by winnyng everlasting life 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.

First, came out the Prior of the Black Friers called Buckneham, otherwise surnamed Domine labia, who thinking to make a great hand against Master Latimer, about the same time of Christenmas, when Master Latimer brought forth his cards to deface belike the doings of the other, brought out his Christenmasse 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.

The Plowman when he heareth this in the Gospel: 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. Likewyse 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 clarkely Frier brought out to the number of five, to prove his purpose.

Master Latimer hearing this Frierly Sermon of Doctor Bucknham, cometh again the after noon, or shortly after to the Church, to answer the Frier, 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, sat Bucknham the foresaid Frier Prior of the black Friers, with his black Friers cowl about his shoulders.

Then M. Latimer first repeatyng the Frierly reasons of Doctor Bucknham, whereby he would prove it a dangerous thing for the vulgare people, to have the Scripture in the vulgar tongue, so refuted the Friar, so answered to his objections, so dallied with his balde reasons of the Ploughman looking back, and of the Baker leaving his bread unleavened, that the vanity of the Frier might to all men appear, well proouyng and declaring to the people, howe there was no such fear nor danger for the Scriptures to be in English as the Frier 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 (saith 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.

As for example (saith he, looking toward the Frier that sat over against him) when they paint a fox preaching out of a Friers cowl, none is so mad to take this to be a Fox that preacheth, but know well enough the meaning of the matter, which is to paynte out unto us, what hypocrisy, craft and subtle dissimulation lieth hid many times in these Friers cowls, willing us thereby to beware of them. In fine, Frier Bucknham with this Sermon was so dashed, that never after he durst peep out of the pulpit against M. Latimer.

Besides this Bucknham there was also another railing Frier, not of the same coat, but of the same note and faction, a gray Frier and a Doctor, an outlandishman called D. Uenetus, who likewise in his brawling sermons, railed and raged against M. Latimer, calling him a mad and braynelesse man, and willing the people not to believe him, &c. To whom M. Latimer answering again, taketh for his ground the words of our Savior Christ, Math. 5. Thou shalt not kill, &c. but I say unto you, who so ever is angry with his neighbor shall be in danger of judgment: and who so ever shall say unto his Neighbor Racha (or any other like words of rebukyng, as braynelesse) shall be in danger of counsel: And who so ever shall say to his neighbor fool, shall be in danger of hell fire. &c.

In discussing of which place, first he divideth the offense of killyng into three branches. One to be with hand, another with heart, the third with word. With hand when we use any weapon drawn, to spill the life of our neighbor. With heart, when we be angry with him. With word, when in word or countenance we disdainfully rebuke our neighbor, or despitefully revile him. Words of rebukyng are when we speak any opprobrious and unseemly thing, whereby the patience of our neighbor is moved, as when we call him mad (said he) or braynelesse, or such like, which are guilty of Counsaile. Words of spite or reuilyng, are, whē we call him fool: which Christ saith is guilty of hell fire, &c.

Thus M. Latimer in handling and trimmyng this matter, after that with the weight of Christ's words, and the explanyng of the same, he had sufficiently borne the Frier clean down, then he turned to the v. chapter of the book of Wisdom. Out of the which chap. he declared to the audience, how the true servants and Preachers of God in this world commonly are scorned and reviled of the proud enemies of God's word, which count them here as mad men, fools, brainless, and drunken: so did they (said he) in the Scripture call them which most purely preached, and set forth the glory of God's word. But (said he) what will be the ende of these jolly fellows, or what will they say in the ende? Nos insensati, nos insensati, &c. We mad men, we mad fools, We, we, our selves, &c. And that will be their end, except they repent. And thus ending his Sermon, he so confounded the poor Frier, that he drove him not only out of countenance, but also clean out of the University.

But what should I here stand deciphryng the names of his adversaries, when whole swarms of Friers & doctors flocked against him on every side almost through the whole University, preaching likewise & barking against him. Amongest whom was Doct. Watson Master of Christ's College, whose scholar Latimer had been afore. D. Notaries, Master of Clarehall. D. Philo Master of Michael house, D. Metecalfe Master of Saint John's, D. Blithe of the Kyngs hall. D. Bullock Master of the Queens College, D. Cliffe of Clement house, Doctor Donnes of Jesus College, Doctor Palms Master of S. Nicholas Hostle, Bain, Rud, and Greenewood Bachelor of Divinity, all three of Saint John's College. Also Brikenden Bachelor of Divinity of the same house, and Scholar sometime to the said Latimer. Briefly, almost as many as were heds there of houses, so many impugners did this worthy Standerd bearer of Christ's gospel sustain.

Then came at last D. West B. of Eli, who preaching against M. Latimer at Barwell Abbey, forbade him with in the Churches of that University to preach anymore. Notwithstandyng, so the Lord provided, that D. Barns Prior of the Augustine Friers, did license Master Latimer to preach in his Church of the Augustine's, & he himself preached at the church by called S. Edwards church, which was the first Sermon of the Gospel which doctor Barns preached, being upon Christenmas even upon a Sunday. Wherupon certain Articles were gathered out of his Sermon, and were commenced against him by M. Tirell fellow of the Kyngs hall, and so by the Uice chancellor presented to the Cardinal, as in his story before hath been declared.

This M. Latimer (as you have heard) being baited by the Friers, Doctors, and masters of that University, about the year aforesaid, 1529. notwithstanding the maugre and malice of these malignant adversaries, continued yet in Cambridge, preaching the space of 3. years together▪ with such savor and applause of the godly, also with such admiration of his enemies that heard him, that the Bishop himself coming in, and hearing his gilt, wished himself to have the like, and was compelled to commend him upon the same.

So M. Latimer with M. Bilney, after this continued yet in Cambridge a certain space, where he with the said Bilney used much to confer and company together, in so much that the place where they most used to walk in the fields, was called long after, the Heretics hill.

The society of these two, as it was much noted of many in that University: so it was full of many good examples, to all such as would follow their doings, both in visityng the prisoners, in relieuyng the needy, in feeding the hungry, whereof somewhat is before mentioned in the history of M. Bilney. In a place of his Sermons, M. Latimer maketh mention of a certain history which happened about this time in Cambridge between them two, and a certain woman then prisoner in the Castle or tower of Cambridge, which I thought here not unworthy to be remembered. The history is this: It so chanced that after Master Latimer had been acquainted with the fore said Master Bilney, he went with him to visit the prisoners in the Tower in Cambridge, and being there among other prysoners, there was a woman which was accused that she had killed her own child, which act she plainly and steadfastly denied. Whereby it gave them occasion to search for the matter, and at length they found that her husband loved her not, and therefore sought all means he could to make her away. The matter was thus.

A child of hers had been sick a whole yere, & at length died in harvest time, as it were in a consumption. Which when it was gone, she went to have her neighbors to help her to the burial, but all were in Harvest abroad: whereby she was enforced with heaviness of heart, alone to prepare the child to the burial. Her husband coming home, and not loving her, accused her of murtheryng the child. This was the cause of her trouble, and M. Latimer by earnest inquisition, of conscience thought the woman not guilty. Thē immediately after, was he called to preach before king Henry the 8. at Windsore: where after his sermon the kings majesty sent for him, and talked with him familiarly. At which time M. Latimer finding opportunity, kneeled down, opened his whole matter to the king, and begged her pardon, which the king most graciously granted, and gave it him at his return homeward. In the mean time the woman was delivered of a child in the prison, whose Godfather was M. Latimer, and maistres Cheeke Godmother. But all that while he would not tell her of the pardon, but labored to have her confess the truth of the matter. At length time came when she looked to suffer, and Master Latimer came as he was wont to instruct her: unto whom she made great lamentation and move, to be purified before her suffering, for she thoght to be damned if she should suffer without purification. Then M. Bilney being with master Latimer, both told her that that law was made to the Jews, and not to us, and howe women be as well in the favor of GOD before they be purified, as after: and rather it was appointed for a civil and politic law, for natural honestye sake, then that they should any thing the more be purified from sin thereby, &c. So thus they trauayled with this woman, till they had brought her to a good trade, and then at length shown her the Kyngs pardon, and let her go.

This good act among many other at this time happened in Cambridge, by M. Latimer, and Master Bilney. But this was not alone, for many mo like matters were wrought by them if all were known, whereof partly some are touched before, such especially as concern M. Bilney, mention whereof is above expressed. But as it is commonly seen in the natural course of things, that as the fire beginneth more to kyndle, so the more smoke ariseth withal, in much like sort it happened with Master Latimer, whose towardness the more it began to spring, his virtues to be seen, and his doings to be known, the more his adversaries began to spurn and kindle against him. Concernyng these adversaries, and such as did molest him, partly their names be above expressed. Among the rest of this number was Doct. Redman, of whom mention is made before in the reign of king Edward, a man savoring at that time somewhat more of superstition, then of true religion, after the zeal of the Pharisees, yet not so malignant or harmful, but of a civil and quiet disposition, and also so liberal in well doing, that few poor Scholers were in that university, which fared not better by his purse. This Doct. Redman being of no little authority in Cambridge, perceiving & understanding the bold enterprise of M. Latimer, in setting abroad the word and doctrine of the Gospel at this time, or much about the same, writeth to him, seeking by persuasion to revoke the said Latimer from that kind & manner of teaching: to whom M. Latimer maketh answer again in few words. The sum and effect of both their letters translated out of Latin, here follow to be seen.

The sum of the Epistle written by Doctor Redman, to M. Latimer.

GRace be unto you, and true peace in Christ Jesus. I beseech you heartily, and require most earnestly, even for charities sake, that you will not stand in your own conceit with a mind so indurate, nor prefer your own singular judgment in matters of religion and controversies before so many learned men, and that more is, before the whole Catholic Church, especially considering that you neither have any thing at all in the word of God to make for you, nor yet the testimony of any autenticall writer. Nay, nay: I beseech you rather consider that you are a man, and that lying and vanity may quickly blear your eye, which doth sometime transform it self into an Angel of light.

Judge not so rashly of us, as that wicked spirit hath tickled you in the ear. Wit you well that we are careful for you, and that we wish you to be saved, and that we are careful also for our own salvation. Lay down your stomach I pray you, and humble your spirit, and suffer not the Church to take offense with the hardness of your heart, nor that her unity and Christ's coat without seam (as much as lieth in you) should be torn a sunder. Consider what the saying of the wyseman is, and be obedient thereunto: Trust not in your own wisdom. The Lord Jesus Christ, &c.

The sum of M. Latymers answer to Doct. Redman.

REuerend M. Redman, it is even enough for me, that Christ's sheep hear no man's voice but Christ: and as for you, you have no voice of Christ against me, whereas for my part, I have a heart that is ready to hearken to any voice of Christ that you can bring me. Thus fare you well, and trouble me no more from the talking with the Lord my God.

After Master Latimer had thus travailed in preaching and teaching in the University of Cambridge, about the space of three years, at length he was called up to the Cardinal for heresy, by the procurement of certain of the said University, where he was content to subscribe and grant to such Articles, as then they propounded unto him, &c.

After that, he returned to the University again, where shortly after, by the means of D. Buttes the kings Physician, a singular good man, and a special favorer of good procedyngs, he was in the number of them which labored in the cause of the kings supremacy. Then went he to the Court, where he remained a certain time in the said D. Buttes chamber, preaching then in London very often. At last being weary of the Court, having a benefice offered by the king, at the suit of the L. Crumwell and D. Buttes, was glad thereof, seeking by that means to be rid out of the Court, wherewith in no case he could agree, and so having a grant of the benefice, contrary to the mind of D. Buttes, he would needs depart, and be resident at the same.

This benefice was in Wilshire, under the Diocese of Sarum, the name of which town was called West Kington, where this good preacher did exercise himself with much diligence of teaching to instruct his flock: and not only to them his diligence extended, but also to all the country about. In fine, his diligence was so great, his preaching so mighty, the manner of his teaching so zealous, that there in like sort he could not escape without enemies. So true it is that Saint Paul foretelleth us: Who so ever will live godly in Christ, shall suffer persecution. It so chanced, that where as he preaching upon the blessed virgins Christ's mother (whom we call our Lady) had thereupon declared his mind, referring and reducing all honor only to Christ our only Savior, certain popish priests being therewith offended, sought & wrought much trouble against him, drawing out Articles and impositions which they untruly, unjustly, falsely, and uncharitably imputed unto him: first that he should preach against our Lady, for that he reproved in a sermon the superstitious rudeness of certain blind Priests, which so held altogether upon that blessed Virgin, as though she never had any sin, nor were saved by Christ the only Savior of the whole world.

Item, that he should say, that Saints were not to be worshipped.

Item, that Ave Maria was a salutation only, and no prayer.

Item, that there was no material fire in hell.

Item, that there was no purgatory, in saying, that he had leuer be in Purgatory, then in Lollards tower.

Touchyng the whole discourse of which Articles, with his reply and answer to the same, hereafter shall follow (by the Lord's assistance) when we come to his letters.

The chief impugners and molesters of him, besides these country priests, were D. Powell of Salisbury, D. Wilson sometime of Cambridge, M. Hubberdin, and D. Sherwood. Of whom some preached against him, some also did write against him: in so much that by their procurement he was cited up, and called to appear before W. Warrham Archbishop of Canterbury, & John. Stokesley Bish. of London, ann. 1531. Ian. 29. the copy of which citation, here ensueth.

The copy of the Citation sent to the said M. Latimer by the Chancellor of Sarum, at the intercession of the Bish. of London.

RIchardus Hilley decretorū Doctor, Reuerendissimi in Christo patris & domini, domini Laurentij, dei gratia Sarum Episcopy, in remotis extra regnum Angliae agentis vicarius in spiritualibus generalis, vniuersis & singulis rectoribus, vicarijs, capellanis, curatis, clerisque, & literatis per diocese. Sarum vbilibet cōstitutis, salutem in autoritate salutis. Vobis coniunctim, & diuisim committimus, ac firmiter iniungendo mandamus, quatenus citetis, vel citari faciatis peremptory magistrum Hugonem Latimer, Vicarium de Westkington in archimatu Wiltes Sarum diocese. quod compareat coram reuerendo in Christo patre, & domino domino Iohanne, dei gratia London Episcopo, aut eius vicario in spiritualibus generali, sieve commissario in ecclesia cathedrali Sancti Pauli London, in loco consistoriali ibidem, die lun • : videlicet, xxix. die mensis Ianuarij, iam instantis, inter horam, ix. & xi. ante meridiem eiusdem diei, certis articulis sieve interrogatorijs, crimina seu excessus graves infra iurisdictionem London. per ipsum commis. concernentibus personaliter responsur. vlteriusque factur. & receptur. quod iustitia in ea parte suadebit: & quid in praemissis feceritis, nos citra xxij. diem eiusdem mensis Ianuarij, vel in eo apud Sarum debite certificari curetis, vt nos certificatorium huiusmodi supradicto reuerendo patri, Domino London Episcopo erga dictum .xxij. diem transmittere valeamus, prout idem reuerendus pater nos in iuris subsidium ac mutuae vicissitudinis obtentu rogauit, & etiam requisiuit. Datum Sarum, sub sigillo antedicti reuerendissimi patris ad causas, x. die mensis Ianuarij. An. 1531.

Against this citation, although M. Latimer did appeal to his own Ordinary, requiring by him to be ordered, yet all that notwithstanding, he was had up to London before Warrham the Archbishop of Canterbury and the Bish. of London, where he was greatly molested, and detained a long space from his cure at home. There he being called thrice every week before the said Bishops, to make answer for his preaching, had certain articles or propositions drawn out and said to him, whereunto they required him to subscribe. At length he not only perceiving their practical procedyngs, but also much grieved with their troublesome unquietness, which neither would preach themselves, nor yet suffer him to preach & to do his duty, writeth to the foresaid Archbish. partly excusing his infirmity, whereby he could not appear at their commandment, partly expostulatyng with them for so troublyng and deteinyng him from his duty doing, and that for no just cause, but only for preaching the truth against certain vain abuses crept into religion, much needful to be spoken against. Which all may appear by his Epistle sent to a certain bishop or Archbishop, whose name is not expressed, the copy of which Epistle in Latin is this.

The copy of the Epistle written by M. Latimer to the Archbishop of Cant.

NOn licet reuerendissime praesul per superuenientem aegrotationem ad tuum palatium venire, non nouam quidem illam, sed inueteratam, & si nouis occasionibus nuper exasperatam. Certe quantum videre videor, & quantum coniecturis ducor, hodie non licebit, citra meum (inquam) magnum malum non licebit. Et ne meum expectaret aduentum diutius tua dominatio frustra: en hanc qualemcun{que} schedulam mea manu oblitam ad tuam amplitudinem mitto, velut excusationis nostrae certissimum indicem. In qua vtinam vel per temporis importunitatem, vel per capitis gra edinem, iustam aliquam expostulationem liceret tecum facere, qui me, curam animarum habenrem ab earundem curatione debita tam diu detines inuitum, & hac quidem tempestate detines, qua pastores cum gregibus adesse oportet vel maxim. Quid ni enim expostulem, si modo tam vili mancipio cum tanto patre expostulare sit licitum. Nam si Petrus arbitr • batur iustum esse ration officij sui, quamdiu in hoc foret tabernaculo, vt populum admonere & docere neutiquam cessaret, & quo propius morti hoc instantius, ergo non potest non videre iniustum si qui hodie ne{que} docent ipsi (vt iam nihil mirer si non ante docuerunt) ne{que} cupiētes docere permittunt, nisi quos habuerunt votis per omnia & in omnibus obsequundantes. Primum liberum erat meipsum amplitudini vestrae praesentare & offerre, sed inde me ipsum eripere & extricare, parum nunc quidem videtur mihi liberum esse. Et dum aliud in principio praetenditur, aliud in progressu tam longo temporis tractu agitur, nostri negotij quis aut qualis sit futurus exitus, nō immerito dubitatur: sed veritas tandem liberabit vti spero. Dominus qui custodit veritatem in seculum liberabit, super quo quid scribit Hieronymus vtinam nunquam e memoria excideret. Non poterat me molestare quicquid essem pro veritate passurus: sed viuit deus, & ipsi cura est de nobis. Tum modo ad Lond. missus sum, caeterum coram Cant. interdum multis formidandis patribus stipato geruntur omnia. Res velut cancellos quosdam & limites habet, ab eo qui me misit praestitutos: verum sic tractatur causa, & ambagibus ducitur, quasi in infinitum abitura, nullo tādem claudenda termino, dum sine modo & fine, alia post alia ad me, sieve pertinentia, sieve impertinentia, nunc ab hoc, nunc ab illo interrogantur, si non egomet modo, & si forte inciuiliter, ac non imprudenter tamen (ni fallor) modum imponere, veritus ne inter multa, dum multis respondet vnus, vnum aliquod (vt fit) ex inconsulto erumperet, quod causam laederet, alioqui iustissimam: & me malum ostendat oportet nemini volētem male moliri, si quid in conscientia est erroris: & meminisse omnino illud oportet, nempe ad gehennam edificare, contra conscientiam facere, hijs sat fuerit sua profiteri▪ sua asserere, sua defensare: mihi vero assertiones alienae obtruduntur, nescio quo iure asserendae. Sine exemplo, opinor hoc fit mihi, qui tamen intractabilis, fere videor, dum nihil aliud quam iniquis efflagitationibus (quod ego iudico) acquiescere detrecto. Aduersus praedicationes meas si quis quid in tentare conabitur, tanquam vel obscuriores, vel parum caute pronunciatas, paratus sum praedicationes praedicationibus illustrare, qui nihil aduersus veritatem, nihil aduersus decreta patrum, nil non catholice (quod sciam) praedicaui vnquam Id quod per aduersariorum & obloquentium testimonia commonstrare poteram esse verum. Optaui & opto iudiciū vulgi reparari. Optaui & opto discrimen rerum deprehendi, & sua dignitate suo loco, & tempore, suo gradu & ordine, vnamquam{que} rem pollere, gaudere, vt ingenue sciant omnes, permultum interesse inter ea quae praeparauit deus, vt in eis ambularemus, quisque vocationis opera sedulo facturi, postquam quae omnibus sunt communia, pari sedulitate sunt facta, & inter ea quae spontanea sunt, vt in quibus non nisi nostropte marte obambulamus. Imaginibus vti licet, peregrinari licet, sanctos inuocare licet, animarum in purgatorio residentium memores esse licet: sed sic temperanda sunt, quae voluntaria sunt, vt praecepta dei factu necessaria (quae facientibus vitam aeternam, non facientibus aeternam mortem afferunt) iusta estimatione non priuentur, ne praepostere diligentes deum stulte deuoti, deum contra experiamur non redamantem nos, sed odio potius prosequentem, cum hoc est deum vere diligere, nimirum praecepta dei diligenter seruare, iuxta illud Christi: qui habet praecepta mea & facit ea, hic est qui diligit me, ne quis tam vilia reputet praecepta Dei vocationem concernentia, in suis potius adinuentionibus aberraturus, cum in fine ante tribunal Christi secundum illa, non secundum has, omnes ad vnum iudicabimur, iuxta illud Christi: sermo quem locutus sum, ipse iudicabit in nouissimo die. Et quis potest vnum praeceptum dei vllis addititijs inuentis quamlibet aut multis aut spetiosis compensare. O si essemus ad ea quae Dei sunt peragenda tam propensi, quam sumus ad nostra excogitamenta exercenda seduli & deuoti. Multa sunt quae simplici fide facta non improbat deus, sed probat vtcunque, saltem quorundam infirmitati indulgens, quae tamen antequam fierent interrogatus, nec praeciperet, nec consuleret fieri, vtpote quae iustius toleranda sunt, dum sic fiant, quam praedicanda vt fiant: ne occasion praedicationis (vt fit) omittantur, quae periculo damnationis fieri debeant. Et quid magis indecorum, quam ad id praedicationem conuertere, quod deus ipse, nec praeciperet, nec consuleret fieri, saltem quam diu negligenter fiunt quae praecipiuntur facienda. Proinde ego ex parte mandatorum dei sto hactenus immobilis, sic non meum, sed Christi lucrum, non meam sed dei gloriā quaer • tans, & donec respirare licebit, stare nō desinam, sic germanos verbi precones, quotquot hactenus fuere imitaturus. Intollerabiles sane sunt, & diu fuere quarundam rerum abusus, vt nemo Christianae gloriae studiosus potest, nisi abusibus rerum multo etiam magis improbatis res ipsas e suggestu probare, quae si ra • ius fierent (vt ne dicam nunquam) modo hac occasion quae mandantur a deo fieri, fierent officiosius, quid quaeso pateretur • acturae religio christiana? nisi forte sic caecutimus miseri, vt illa turpi questu nostro, non cultu dei vero putentur consistere • am non potest (opinor) fieri, vt damnabilis eiusmod • rerum abusus just reprobetur, nisi protinus infrequentior earundem vsus sequatur. Quanquam praestiterit quaedam nunquam fieri quam tam fiducialiter fieri, vt minus curentur quae oportuit fieri, cum alia oportet facere, alia oportet non omittere, alia nec oportet facere, & omittere licet▪ Et quis manifestum multarum rerum abusum non videt? quis vidit, & non vehementer dolet? quis dolet denique & non laborat amouere? & quando amouebitur, si vsus praedicatione celebrabitur, tacebitur abusus? Imo non potest non regnare & dominari abusus. Aliud est, res quae possunt in loco fieri, tolerare, aliud easdem pro rebus quae debent fieri, aut passim praedicare, aut legibus praedicanda constituere. Euntes docete (inquit) omnia. Quaenam omnia? omnia quae ego praecipi vobis (inquit) non dicit omnia quae vobis ipsis videntur praedicanda. Agite igitur per immortalem deum. Sic neruos intendamus nostros, vt quae dei sunt, praedicemus ad vnum omnes, ne adulteri & caupones praedicationis verius, quam viri praedicatores euadamus: maxim dum homines ad diuina sunt pigerrimi, ad sua velocissimi, vt nihil sit opus calcaribus: iniusta rerum aestimatione, & innata superstitione, certe ab ineunte aetate a maioribus contracta miserabiliter decepti, quibus rebus mederi vix vllis praedicationibus quamlibet frequentibus, quamlibet vehementibus, quamlibet sinceris & puris quimus. Quare prohibeat deus, ne in hac dierum malitia, qui debent ipsi potius praedicare (praecepit enim nobis, inquit Petrus, praedicare) vel volentes & potentes praedicare praepediant, contra illud, noli prohibere eum benefacere qui potest, vel cauponantes praedicare compellant, sic miseram plebeculam in superstitione & fallaci fiducia damnabiliter detinētes. Quin deus potius misereatur nostri, vt cognoscamus in terra viam tuam, ne videamur in quos illud quadret digne, nō cogitations meae, cogitations vestrae, neque viae meae, viae vestrae, dicit dominus. Hinc ego nudis sententijs subscribere non audeo, domine cum primis obseruande, quia popularis superstitionis diutius duraturae quoad possum, authorculus esse nolo, ne mei ipsius damnationis simul sim author. Quod si dignus essem, qui tibi cōsilium darem, colendissime pater, sed cohibeo me, quā sit prauum & intollerabile hominis cor detur vel coniectare. Neque sane quisquam nouit quae sunt hominis nisi spiritus hominis qui est in eo. Non me superbia detinet vlla, ab illa subscriptione toties a tua dominatione cum maxima mei animi molestia rogata. Non potest non esse impium patribus & proceribus ecclesiae non obtempe • are, sed videndum interim illis & quid & quibus imperent cum in loco, deo quam hominib{us} obedire oportet magis. Sic dolet mihi caput, & reliquum corpus languet, vt nec venire, nec haec rescribete licet, & emendare. Sed tua dominatio si non iudicium meum, certe studium spero probabit. Valeat dominatio tua.

In this foresaid Epistle as ye hear, he maketh mention of certain articles or propositions, whereunto he was required by the Bishops to subscribe. The copy and effect of those articles or nude propositions (as he calleth them) be these.

Articles devised by the Bishops, for M. Latimer to subscribe unto.

I Believe that there is a purgatory to purge the souls of the dead after this life.

That the souls in Purgatory are holpen with the Masses, prayers, and alms of the living.

That the Saints do pray as Mediators now for us in heaven.

That they are to be honored of us in heaven.

That it is profitable for Christians to call upon the Saints, that they may pray as Mediators for us unto God.

That pilgrimages and oblations done to the Sepulchers, and Relics of Saints, are meritorious.

That they which have vowed perpetual chastity, may not marry, nor break their vow, without the dispensation of the Pope.

That the keys of binding & loosing delivered to Peter, do still remain with the bishops of Rome, his successors, although they live wickedly, and are by no means, nor at any time committed to lay men.

That men may merit and deserve at God's hand by fasting, prayer, and other good works of pity.

That they which are forbidden of the Bishoppe to preach, as suspect persons, ought to cease until they have purged themselves before the said Bishops, or their Superiors, and be restored again.

That the fast which is used in Lent, and other fasts prescribed by the Canons, and by custom received of the Christians (except necessity otherwise require) and to be observed and kept.

That God in everyone of the seven Sacraments giveth grace to a man, rightly receiving the same.

That consecrations, sanctifyinges and blessings by use and custom received in the Church, are laudable and profitable.

That it is laudable and profitable, that the venerable Images of the Crucifix and other Saints, should be had in the Church as a remembrance, and to the honor and worship of Jesus Christ and his Saints.

That it is laudable and profitable, to decke & to clothe those Images, and to set up burning lights before them, to the honor of the said Saints.

To these Articles whether he did subscribe or no, it is uncertain. It appeareth by his Epistle above written to the Byshoppe, that he durst not consent unto them, where he writeth in these words: His ego nudis sententijs subscribere non audeo, quia popularis superstitionis diutius duraturae, quoad possum, autorculus esse nolo. &c. But yet whether he was compelled afterward to agree, through the cruel handling of the Bishops, it is in doubt. By the words and the Title in Tonstalles Register prefixed before the Articles, it may seem that he subscribed. The words of the Register be these: Hugo Latimerus in sacra Theologia Bacch. in vniuersitate Cantab. coram Cant. Archiepiscopo, Johan. Lond. Episcopo, reliquáque concione apud Westmonst. vocatus, confessus est & recognouit fidem suam, sic sentiendo vt sequitur, in his artic. xxi. die Martij. Anno. 1531. If these words be true, it may be so thought that he subscribed. And whether he so did, no great matter nor marvel, the iniquity of the time being such, that either he must needs so do, or else abide the Bishops blessing, that is, cruel sentence of death, which he at that time (as himself confessed preaching at Stamforde) was loath to sustain for such matters as these were unless it were for Articles necessary of his belief, by which his words I conjecture rather that he did subscribe at length, albeit it was longe before he could be brought so to do. Yet this by the way is to be noted, concerning the crafty and deceitful handling of these Bishops in his examinations, what subtle devises they used the same time to entrappe him in their s • ares. The truth of the story he showeth forth himself in a certain Sermon preached at Stamforde. ann. 1550. October 9. his words be these. I was once (saith he) in examinatiō before five or six Bishops, where I had much turmoyling, every week thrice: I came to examinations, and many snares and traps were laid to get something. Now God knoweth I was ignorant of the Law, but that God gave me answer and wisdom what I should speak: it was God in deed, for else I had never escaped them. At the last I was brought forth to be examined into a chamber hanged with arras, where I was wont to be examined: but now at this time the chamber was somewhat altered. For where as before there was wont ever to be a fire in the chimney, now the fire was taken away, and an arras hanged over the chimney and the table stood nere the chimneis end.

There was amongst these Bishops that examined me, one with whom I have been very familier, and took him for my great friend, an aged man, and he sat next the table end.

Then amongst all other questions he put forth one, a very subtle and crafty one, and such a one in deed, as I could not think so great danger in. And when I should make answer, I pray you M. Latimer said one, speak out, I am very thick of hearing, and here be many that fit far of. I marvelled at this, that I was bid̄ speak out, and began to misdeme, and gave an ear to the chimney: and syr, there I heard a pen walking in the chimney behind the cloth. They had appointed one there to write all mine answers: for they made sure, that I should not starte from them: there was no startinge from them, God was my good Lord, and gave me answer, I could never elles have scaped it. The question to him there and then objected, was this: whether he thought in his conscience, that he hath been suspected of heresy. This was a captious question. There was no holding of peace would serve, for that was to grant himself faulty. To answer, it was every way full of danger. But GOD which alway giveth in need what to answer, helped him, or elles (as he confesseth himself) he had never escaped their bloody hands. Albeit what was his answer, he doth not there express. And thus hitherto you have heard declared the manifold troubles of this godly preacher in the time not only of his being in the Uniuersitye, but especially at his benefice, as partly by his own words above mentioned, and partly by his own letters hereafter following may better appear.

In these so hard and dangerous straits, and such snares of the bishops, hard it had been for him and unpossible to have escaped and continued so long, had not the almighty helping hand of the highest, as he stirred him up, so have preserved him through the favor and power of his Prince: who with much favor embraced him, and with his mere power sometime rescued and delivered him out of the crooked claws of his enemies. Moreover, at length also, through the procurement, partly of Doctor Buttes, partly of good Cromwell, (whose story ye had before) he advanced him to the degree and dignity of a Bishop, making him the bishop of Worcester, which so continued a few years, instructing his Dioces, according to the duty of a diligent and vigilant Pastor with wholesome doctrine and example▪ of perfect conversation duly agreeing to the same. It were a long matter to stand particularly upon such things as might here be brought to the commendation of his pains, as study, readiness and continual carefulness in teaching, preaching, exhorting, visiting, correcting and reforming, either as his ability could serve, or else the time would bear. But the days then were so dangerous and variable, that he could not in all things do that he would? yet what he might do, that he performed to the uttermost of his strength, so that although he could not utterly extinguish all the sparkling relics of old superstition, yet he so wrought, that though they could not be taken away, yet they should be used with as little hurt, & with as much profit as might be. As (for example) in this thing, as in diverse other it did appear, that whē it could not be avoided, but holy water & holy bread must needs be received, yet he so prepared and instructed them of his Dioces, with such informations and lessons, that in receiving thereof superstition should be excluded, and some remembrance taken thereby, teaching and charging the Ministers of his Dioces, in delivering the holy bread and holy water, to say these words following.

Words spoken to the people in giving them holy water.

What to say in giving holy bread.

By this it may be considered what the diligent care of this Bishop was in doing the duty of a faithful Pastor among his flock. And moreover it is to be thought that he would have brought more things elles to pass, if the time then had answered to his desire: for he was not ignorant, how the institution of holy water and holy bread, not only had no ground in scripture, but also how full of profane exorcisms and coniurations they were, contrary to the rule and learning of the Gospel. Thus this good man behaved himself in his Dioces, but, as before, both in the Uniuersity, and at his benefice he was tost and turmoiled by wicked and evil disposed persons, so in his Bishopric also he was not all clear and void of some that sought his trouble. As among many other evil willers, one especially there was, and that no small person, which accused him then to the king for his sermons. The story because he showeth himself in a Sermon of his before K. Edward, I thought therefore to use his own words which be these.

In the kings days that dead is, a great many of us were called together before him, to say our minds in tertayne matters. In the end, one kneeleth down and accuseth me of sedition and that I had preached sedititious doctrine. A heavy salutatiō, and a hard point of such a man's doing, as if I should name, ye would not think it. The king turned to me and said: What say you to that syr?

Then I kneled down, and turned me first to my accuser, and required him: Sir what form of preaching would you appoint me? in preaching before a king would you have me preach nothing as concerning a Kinge in the kings Sermon? have you any commission to appoint me what I shall preach? besides this I asked him diverse other questions, and he would make me none answer to any of them all: he had nothing to say.

Then I turned me to the king, and submitted myself to his grace, and said: I never thought myself worthy, nor I never sued to be a Preacher before your grace, but I was called to it, and would be willing (if you mislike me) to give place to my betters: for I grant there be a great many, more worthy of the room then I am. And if it be your graces pleasure so to allow them for Preachers, I could be content to bear their books after them. But if your grace alow me for a Preacher, I would desire your grace to give me leave to discharge my conscience, give me leave to frame my doctrine according to my audience. I had been a very dolte to have preached so at the borders of your realm, as I preach before your grace.

And I thank almighty GOD (which hath always been my remedy) that my sayings were well accepted of the king, for like a gracious Lord he turned into another communication. It is even as the Scripture saith: Cor Regis in manu Domini. i. The Lord directed the kings heart. Certain of my friends came to me with tears in their eyes, and told me they looked I should have been in the Tower the same night.

Besides this diverse other conflicts and combats this godly Bishop sustained in his own country and Dioces, in taking the cause of right and equitye against oppressiō and wrong. As for another example, there was at that time not far from the diocese of Worcester a certain Justice of peace, whom here I will not name, being a good man afterward, and now deceased. This Justice in purchasinge of certain land for his brother, or for himself, went about to wrong or damnify a poor man, who made his cōplaynt to M. Latimer. He first hearing, then tendering his rightful cause, wrote his letter to the Gentleman: exhorting him to remember himself, to consider the cause and to abstain from injury. The Justice of peace not content withal (as the fashion of men is when they are told of their fault) sendeth word again, in great displeasure, that he would not so take it at his hands, with such threatening words. &c. M. Latimer hearing this, answered again by writing to a certain gentleman: the copy whereof among his letters hereafter followeth in the sequel of this story to be seen.

It were a large & long process to story out all the doings, travels & writings of this Christian Bishop neither yet have we expressed all that came to our hands: but this I thought sufficient for this present. Thus he continued in this laborious function of a Bishop the space of certain years, till the coming in of the 6. Articles. Then being distressed through the straightness of time, so that either he must lose the quiet of a good conscience, or else must forsake his Bishopric, he did of his own free accord resign his pastorship. At which time Shaxton then bishop of Salisbury resigned likewise with him his bishopric. And so these two remained a great space vnbishopped, keeping silence till the time of king Edward of blessed memory. At what time he first put of his Rochet in his chamber among his friends, suddenly he gave askip in y ^e floor for joy, feling his shoulders so light, and being discharged (as he said) of such an heavy burden. Howbeit neither was he so lightened, but that troubles & labors followed him wheresoever he went. For a little after he had renounced his bishopric, first he was almost slain, but sore bruised with the fall off a tree. Then coming up to London for remedy, he was molested & troubled of the bishops, whereby he was again in no little danger, & at length was cast into the Tower where he continually remained Prisoner, till the time that blessed K. Edward entered his crown, by means whereof the gold̄ mouth of this preacher, long shut up before, was now opened again. And so he beginning a fresh to set forth his plough again, continued, all the time of the said king▪ laboring in the Lord's harvest most fruitfully, discharging his talent, as well in diverse other places of this realm, as in Stamford, and before the Duches of Suffolk (whose sermons be extant and set forth in print) as also at London in the convocation house: and especially before the king at the Court, in the same place of the inward garden which was before applied to lascivious & courtly pastimes there he dispensed the fruitful word of the glorious Gospel of Jesus Christ, preaching there before the king & his whole Court, to the edification of many.

IN this his painful travel he occupied himself all K. Edward's days, preaching for the most part every Sunday twice, to no small shame of all other loitering and unpreaching Prelates, which occupy great rooms and do little good: and that so much more to their shame, because he being a sore bruised man by the fall of the Tree, mentioned a little before, and above lxvij. years of age took so little case, and care of sparing himself, to do the people good Now to speak here of his indefatigable travel and diligence in his own private studies, who notwithstanding both his years, and other pains in preaching, every morning ordinaryly, Wynter and Summer, about two of the clock in the morning was at his book most diligently. Howe careful his heart was of the preservation of the Church and the good success of the Gospel, his Letters can testify, wherewith he continually admonished such as then were in authority, of their duty, and assisted them with his godly counsel.

As the diligence of this man of God never ceased all the time of king Edward, to profit the Church both publicly and privately, so among other doings in him to be noted, this is not lightly to be overpassed, but worthy to be observed, that God not only gave unto him his spirit plenteously and comfortably to preach his word unto his Church, but also by the same spirit he did so evidently foreshow and prophecy of all those kinds of plagues before, which afterward ensued, that if England ever had a Prophet he might seem to be one. And as touching himself, he ever affirmed that the preaching of the Gospel would cost him his life, to the which he no less cheerfully prepared himself, then certaynely was persuaded that Winchester was kept in the Tower for the same purpose, as the event did to truly prove the same. For after the death of the said blessed King Edward, not long after Queen Mary was proclaimed, a Pursiuant was sent down (by the means no doubt of Winchester) into the country, to call him up, of whose coming although M. Latimer lacked no forewarning being premonished about six hours before by one John Careles (whose story here after followeth) yet so far of was it that he thought to escape, that he prepared himself towards his journey before the said Pursiuant came to his house.

At the which thing when the Pursiuant marvelled, seeing him so prepared towards his journey, he said unto him: My friend, you be a welcome Messenger to me. And be it known unto you, and to the whole world, that I go as willingly to Londō at this present, being called by my Prince to render a reckoning of my doctrine, as ever I was at any place in the world. And I doubt not but that God, as he hath made me worthy to preach his word before two excellent Princes, so he will able me to witness the same unto the third, either to her comfort or discomfort eternally. &c. At the which time the Pursiuant, whē he had delivered his letters, departed, affirming that he had commandment not to tarry for him. By whose sodein departure it was manifest that they would not have him appere but rather to have fled out of the realm. They knew that his constancy should deface them in their Popery, and cōfirm the godly in the truth.

Thus Mayster Latimer being sent for, and coming up to London through Smithfield (where merely he said that Smithfielde had long groaned for him) was brought before the Counsel, where he pacientlye bearing all the mocks and taunts given him by the scorneful Papists, was cast again into the Tower, where he being assisted with the heavenly grace of Christ, sustained most patient imprisonment a long time, notwithstanding the cruel and unmerciful handlinge of the Lordlye Papists, which thought then their kingdom would never fall: yet he shown himself not only patient, but also cheerful in and above all that which they could or would work against him: yea such a valiant spirit the Lord gave him, that he was able not only to despise the terribleness of prisons & torments, but also to deride and laugh to scorn the doings of his enemies. As it is not unknown to the ears of many, what he answered to the Lieuetenaunt being then in the Tower. For when the Lieutenauntes man upon a time came to him, the aged Father kept without fire in the frosty winter, and well • ye starved for cold, merely bad the man tell his Mayster, that if he did not look y ^e better to him, perchance he would deceive him.

The Lieutenaunt hearing this, he thought himself of these words, and fearing least that in deed he thought to make some escape, began to look more straightly to his Prisoner, and so coming to him, beginneth to charge him with his words, reciting the same unto him which his man had told him before: how that if he were not better looked unto, perchance he would deceive them. &c. Yea Mayster Lieutenaunt, so I said (quoth he) for you look I think that I should burn: but except you let me have some fire, I am like to deceive your expectation, for I am like here to starve for cold.

Many such like answers and reasons, merry, but sauery, coming not from a vain mind, but from a constant and quiet reasō, proceeded from that man, declaring a firm and stable heart, little passing for all this great blustering of their terrible threats, but rather deriding the same.

Thus Mayster Latimer passing a long time in the tower, with as much patience as a man in his case could do, from thence was transported to Oxford, with Doctor Cranmer Archbishop of Canterbury, and Mayster Ridley Bishop of London, there to dispute upon Articles sent down from Gardener Bishop at Winchester as is before touched, the manner and order of which disputations between them and the Uniuersitye Doctors is also before sufficiently expressed. Where also is declared, how and by whom the said Latimer with his otherfelow Prisoners, were condemned after the disputations, and so committed again to the Prison, and there they con • umed from the Moneth of April above mentioned, to this present Moneth of October: where they were most godly occupied, either with brotherly conference, or with fervent prayer, or with fruitful writing.

Albeit M. Latimer by reasō of the feblenes of his age, wrote least of them all in this latter time of his imprisonment: yet in prayer he was fervently occupied, wherein oftentimes so long he continued kneeling, that he was not able to rise without help: and amongst other things, these were three principal matters he prayed for.

First, that as God had appointed him to be a preacher of his word, so also he would give him grace to stand to his doctrine until his death, that he might give his heart blood for the same.

Secondly, that God of his mercy would restore his gospel to England once again, and these words once again, once again, he did so inculcate & beat into y ^e ears of the Lord God, as though he had seen God before him, and spoken to him face to face.

The third matter was, to pray for the preservation of the Queens Majesty, that now is, whom in his prayer he was wont accustomably to name, and even with tears desired God to make her a comfort to his comfortless realm of England. These were the matters he prayed for so earnestly. Neither were these things of him desired in vain, as the good success thereof after following did declare: for the Lord most graciously did grant all those his requests.

First concerning his constancy, even in the most extremity the Lord graciously assisted him. For when he stood at the stake without Bocardo gate at Oxford, and the tormentors about to set the fire to him, and to the learned and Godly Bishop Mayster Ridley, he lifted up his eyes towards heaven with an amiable and comfortable countenance, saying these words: Fidelis est Deus qui non sinit nos tentari supra id quod possumus: God is faithful, which doth not suffer us to be tempted above our strength: and so afterward by and by shed his blood in the cause of Christ, the which blood ran of his heart in such abundance that all those that were present, being godly, did marvel to see the most part of the blood in his body to be gathered to his heart, and with such violence to gush out, his body being opened by the force of the fire: by the which thing God most graciously granted his request, which was that he might shed his heart blood in the defense of the Gospel.

How mercifully the Lord heard his second request, in restoring his Gospel once again into this Realm, these present days can bear record. And what then shall England say now for her defense, which being so mercifullye visited and refreshed with the word of God, so slenderlye and unthankfully considereth either her own misery past, or the great benefit of God now present? The Lord be merciful unto us. Amen.

Agayne, concerning his third request, it seemeth likewise most effectuously granted, to the great praise of God, the furtherance of his Gospel, and to the unspeakable comfort of this Realm. For whether at the request of his praiyr, or of other God's holy Saints, or whether God was moved with the cry of his whole Church, the truth is, that when all was deplorate and in a desperate case, and so desperate that the enemies mightily flourished and triumphed, God's word was banished, Spanierdes received, no place left for Christ's servants to cover their heads: suddenly the Lord called to remembrance his mercy, and forgetting our former iniquity, made an end of all these miseries, and wrought a marvelous change of things, at the change whereof the said Queen Elizabeth was appointed and annointed, for whom this graye headed father so earnestly prayed in his imprisonment: through whose true, natural, and imperial Crown, the brightness of God's word was set up again to confound the dark and false visoured kingdom of Antichrist, the true temple of Christ reedified, the Captiuitye of sorrowful Christians released, which so long was wished for in the prayers of so many good men, specially of this faithful and true servant of the Lord, M. Latimer.

The same God which at the requests of his holy and faithful Saints hath poured upon us such benefits of his mercy, peace and tranquility, assiste our most virtuous and Christian Princesse: and her Subiectes, that we may everyone in his state and calling to serve his glory, & walk in our vocation, that we lose not that which they have obtained, but may proceed in all faythfulnes, to build and keep up the house and temple of the Lord, to the aduansing of his glory, and our everlasting comfort in him. And thus much concerning the doings and laborious trauelles of M. Latimer. Now after these things thus finished, and discoursed pertaining to the story of his life, let us come to his letters which he wrote at diverse and sundry times from the first beginning of his preaching, all which here to comprehend which he wrote both in English and Latin, lack of space and place at this present will not permit, nevertheless certain we will take, and first concerning the articles above mentioned, for the which he was troubled by the Priests of the country about his benefice at West Kington: which he writeth thereof to M. Morice, the copy thereof here followeth.

A Letter of M. Latimer to Mayster Morice, concerning the Articles written, which were falsely and untruly laid against him.

RIght worshipful, and mine own good master Morice, salutem in Christo Jesus. And I thank you for all hearty kindness, not only heretofore shown unto me, but also that now of late, you would vouchsafe to write unto me so poor a wretch, to my great comfort among all these my troubles. I trust and doubt nothing in it, but GOD will reward you for me, and supplye aboundauntly mine vnabilitie. &c. Mayster Morice you would wonder to know how I have been entreated at Bristow. I mean of some of the Priests, which first desired me, welcommed me, made me chea • e, heard what I said, allowed my saying in all things whiles I was with them: when I was gone home to my Benefice, perceiving that the people favored me so greatly, and that the Major had appointed me to preach at Easter, priuilye they procured an inhibition for all them that had not the Bishops license, which they knew well enough I had not, & so craftily defeated master Mayors appointment, pretending that they were sory for it, procuring also certain Preachers to blatter against me, as Hubberdin and Powell, with other moe: whom when I had brought before the Major and the wise Counsaile of the Town, to know what they could lay to my charge, wherefore they so declaymed against me, they said they spake of information: howbeit no man could be brought forth that would abide by anything: So that they had place and time to bely me shamefully, but they had no place nor time to lay to my charge, when I was present and ready to make them answer. God amend them, and swage their malice that they have against the truth & me. &c.