History and Martyrdom of Bishop Ridley and Bishop Latimer, and Character of Stephen Gardiner, Bishop of Winchester

On the 16th of October, 1555, those two pillars of Christ's church, Dr. Nicholas Ridley, bishop of London, and Mr. Hugh Latimer, some time bishop of Worcester, were burnt in one fire at Oxford.

Men ever memorable for their piety, learning, and incomparable ornaments and gifts of grace, joined with no less commendable sincerity of life.

Dr. Ridley was born in the county of Northumberland, and was descended from a most respectable family. He received the rudiments of his education at Newcastle; and, when a child, discovered great promptness in learning. From Newcastle he was removed to the university of Cambridge, where in a short time he became so famous, that for his singular aptness, he was called to higher functions and offices of the university, by degrees pertaining thereunto, and was at length placed at the head of Pembroke-hall, and there made doctor of divinity. After this, departing from thence he travailed to Paris, and at his return was made chaplain to king Henry VIII., and promoted afterwards to the bishopric of Rochester, and from thence, in king Edward's days, translated to the more important bishopric of London.

In his several offices he so diligently applied himself by preaching and teaching the true and wholesome doctrine of Christ, that no good child was more singularly loved by his dear parents, than he by his flock and diocese. Every holiday and Sunday he preached in one place or other, except he were otherwise hindered by weighty affairs and business; and to his sermons the people resorted in great numbers, swarming about him like bees; and so faithfully did his life portray his doctrines, that even his very enemies could not reprove him in anything. His learning, moreover, was superior, his memory was great, and he had attained such reading withal, that he deserved to be compared to the best men of his age, as his works, sermons, and sundry disputations in both the universities well testified. He was also wise of counsel, deep of wit, and very politic in all things doings. He was anxious to gain the papists from their erroneous opinions, and sought by gentleness to win them to the truth, as his gentleness and courteous treatment of Dr. Heath, who was prisoner in his house a whole year, sufficiently proved. In fine, he was in all points so good, pious, and spiritual a man, that England never saw his superior.

He was comely in his person, and well proportioned. He took all things in good part, bearing no malice nor rancour against any one, but straightways forgetting all injuries and offences done against him. He was very kind and faithful to his relations; and yet not bearing with them any otherwise than right would require, giving them always for general rule, yea to his own brother and sister, that they doing evil should look for nothing at his hand, but should be as strangers and aliens to him, and that to be his brother and sister in deed and in truth, they must be children of God, disciples of Christ, and live towards all men in peace and love.

He used all kinds of ways to mortify himself, and was much given to prayer and contemplation: for duly every morning, as soon as he was dressed, he went to his chamber, and there upon his knees prayed for half an hour; which being done, immediately he went to his study where he continued till ten o'clock, and then came to the common prayer daily used in his house. These being done he went to dinner; where he talked little, except where occasion required, and then it was sober, discreet, and wise, and sometimes merry if reasonable cause allowed and justified it. The dinner done, which was not very long, he used to sit an hour, or thereabouts, talking, or playing at chess: he then returned to his study, and there would continue, except visitors or business abroad prevented him, until five o'clock, when he would come to common prayer, as in the forenoon; which being finished, he went to supper, behaving himself there as at his dinner before. After supper he recreated himself again at chess, after which he would return again to his study; continuing there till eleven o'clock at night, which was his common hour of going to bed, after saying his prayers upon his knees as in the morning when his rose. When at his manor of Fulham, he used to read daily a lecture to his family at the common prayer, beginning at the Acts of the Apostles, and so going through all the epistles of St. Paul, giving to every man that could read a New Testament, rewarding them also with money, for learning by heart certain principal chapters; being marvelously careful over his family, that they might be a pattern of all virtue and honesty to others. In short, as he was godly and virtuous himself, so nothing but virtue and godliness reigned in his house, feeding them with the food of our Saviour Jesus Christ.

The following is a striking instance of the benevolence of his temper, shewn to Mrs. Bonner, mother of Dr. Bonner, bishop of London. When at his manor of Fulham he always sent for Mrs. Bonner, who dwelt in a house adjoining his own, to dinner and supper, with Bonner's sister. She was always placed in the chair at the head of the table, being as gently treated and welcomed as his own mother, and he would never have her displaced from her seat, although the king's council had been present; saying, when any of them were there, "By your lordship's favour, this place of right and custom is for my mother Bonner." How well he was recompensed for this singular kindness and gentle pity afterwards at the hands of Dr. Bonner, is too well known. For who afterwards was a greater enemy to Dr. Ridley than Dr. Bonner? Who went more about to seek his destruction than he? Recommencing his gentleness with extreme cruelty; as well appeared by the severity against Dr. Ridley's own sister and her husband: whereas the gentleness of the other permitted Bonner's mother, sister, and others of his kindred, not only quietly to enjoy all that which they had from bishop Bonner, but also entertained them in his house, shewing much courtesy and friendship daily unto them; while, on the other side, Bonner being restored again, would not suffer the brother and sister of bishop Ridley, and other of his friends, to enjoy that which they had by their brother, but also churlishly, without all order of law or honesty, wrested from them all the livings they had in their own right.

Dr. Ridley was first called to the favouring of Christ and his gospel, by the reading of Bertram's book of the sacrament; and the conference with archbishop Cranmer, and with Peter Martyr, did not a little confirm him in that belief. Being now, by the grace of God, thoroughly won and brought to the true way, as he was before blind and zealous in his old ignorance, so was he constant and faithful in the right knowledge which the Lord had opened unto him, and so long he did much good, when power and authority defended the gospel, and supported the peace and happiness of the church. But after it pleased God to bereave us of our stay, in taking from us king Edward, the whole state of the church of England was left desolate and open to the enemy's hand: so that bishop Ridley, after the coming in of queen Mary, was one of the first upon whom they laid their hands, and committed to prison, as hath been sufficiently declared; first in the Tower, and from thence conveyed with archbishop Cranmer and bishop Latimer, to Oxford, and with them inclosed in the common prison of Bocardo; but at length being separated from them, he was committed to custody in the house of one Irish, where he remained till the day of his martyrdom, which was upwards of eight months.

While he continued in prison with his fellow-sufferer Latimer, they would sometimes confer together by letter, when they could not with safety converse with the tongue. The following is a specimen of this kind of prison conversation.

Ridley says, "In writing again you 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 thirst much more now than before, to drink more of that cup of yours, wherein you 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 the part of a whitelivered knight. But truly my trust is in him, that in mine infirmity he should try himself strong, and that he can make the coward in his cause to fight like a man. I now begin almost every day to look when Diotrephes with his warriors shall assault me: wherefore I pray you, good father, for that you are an old soldier, and an expert warrior, and God knoweth I am but a young solider, and as yet of small experience in these feats, 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 by some one of Diotrephes' or Antonius; soldiers."

Latimer answers, "'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 you abide in me, and my word abide in you, ask what you will, and it shall be done for you.' What can be more comfortable? Sir, you make answer yourself so well, that I cannot better it. Sir, I begin now to smell what you mean by travelling thus with me; you use me as Bilney did once, when he converted me, pretending as though he would be taught by me, he sought ways and means to teach me, and so do you. I thank you therefore most heartily. For indeed you minister armour unto me, whereas I was unarmed before and unprovided, saving that I give myself to prayer for my refuge."

The objector, whose darts Ridley apprehended, visited both these good men in prison, and thus assailed them.

Obj. All men marvel greatly, why you, after the liberty granted unto you, more than the rest, do not go to mass, which is a thing much esteemed by all men, yea, of the queen herself.

Ridley. Because no man that layeth hand on the plough an looketh back is fit for the kingdom of God, and also for the self-same cause why St. Paul would not suffer Titus to be circumcised, which is that the truth of the gospel might remain with us incorrupt. And also, "If I build again the things which I destroyed, I make myself a trespasser." This is likewise another cause: lest 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-block unto the weak. But "woe be unto him by whom offence cometh: it were better for him that a mill-stone were hanged about his neck, and he cast into the midst of the sea."

Obj. What is it then that offendeth you so greatly in the mass, that you will not vouchsafe once either to hear or see it? And from whence cometh this new religion upon you? Have you not been used in times past to say mass yourself?

Ridley. I confess my fault and ignorance; but know you that for these matters I have done penance long ago, both at St. Paul's Cross, and also openly in the pulpit at Cambridge, and I trust that God hath forgiven me this mine offence: for I did it ignorantly. But if you be desirous to know, and will vouchsafe to hear what things offend me in the mass, I will rehearse those which be most clear, and seem most manifestly to impugn God's word, and they are these; The strange tongue; the want of the shewing 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 the thing signified; Christ's passion is injured, forasmuch as this mass-sacrifice is affirmed to remain for the purging of sins; to be short, the manifold superstitions, and trifling fooleries which are in the mass, and about the same.

Latimer. Better a few things well pondered, than to trouble the memory with too much; you shall prevail more with praying, than with studying, though mixture be best, for so one shall alleviate the tediousness or the other. I intend not to contend much with them in words, after a reasonable account of my faith given: for it will 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 you steadfast and immovable, abounding in the work; Stand fast." How oft is this repeated; "If you abide in me, and in my word." 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.

Obj. But you know how great a crime it is to separate yourself from the communion of fellowship of the church, and to make a schism, or division. You have been reported to have hated the sect of the anabaptist, 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.

Ridley. I know that the unity of the church is to be retained by all means, and the same is 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 device, whereby both the commandment and the institution of our Saviour, for the oft frequenting of the remembrance of his death, is eluded, and the people of God are miserably deluded. The sect of the anabaptists, and the heresy of the Navatians, ought of right to be condemned, forasmuch 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 unduly administered; but turning their eyes from themselves, and casting their eyes ever upon others, they always reproved something, for which they abstained from the communion, as from an unholy thing.

Latimer. 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 would you see how much is to be given to unity. St. Paul, when he requireth unity, joineth with it, according to Jesus Christ, no further. Diotrephes now of late, did always harp upon unity. Yea, Sir, said I, but in verity, not popery. Better is diversity, than unity in popery.

Obj. But admit there be in the mass what 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 you not know both by Cyprian and Augustine, that communion of sacraments doth not defile a man, but consent of deeds?

Ridley. If it were any one trifling ceremony, or if it were some one thing of itself indifferent, 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 understood. 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; and is not meant of them which suppose they are defiled, if any secret vice be either in the ministers, or in them that communicate with them; and is not meant of them which 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.

Latimer. The mass is altogether detestable, and by no means to be borne withal; so that of necessity, the mending of it is to abolish it for ever. For if you take away ablation and adoration, which hang upon consecration and transubstantiation, most of the papists 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 of late was used, were as gainful to them as the mass hath been heretofore, they would strive no more for their mass: from thence groweth the grief.

Obj. Consider into what dangers you cast yourself, if you forsake the church; and 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 Peter's ship. You 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, as Augustine saith, be the life ever so well spent, none shall inherit the kingdom of heaven.

Ridley. The holy catholic or universal church, which is the communion of saints, the house of God, the city of God, the spouse of Christ, the body of Christ, the pillar and stay of truth; this church I believe according to the creed; this church I do reverence and honour 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 St. Paul, "peace be upon them, and upon Israel, which pertaineth unto God." The guide of this church is the Holy Ghost. The marks whereby this church is known unto me in this dark world, and in the midst of this crooked and forward generation, are; the sincere preaching of God's holy word, the due administration of the sacraments, charity, and faithful observing of ecclesiastical discipline, according to the word of God. And that church or congregation which is garnished with these marks, is in very deed that heavenly Jerusalem, which consisteth of those that be born from above. This is the mother of us all, and by God's grace I will live and die the child of this church. Out of this, I grant, there is no salvation; and I suppose the rest of the places objected are rightly to be understand of this church only. 'In times past, there were many ways to know the church of Christ, that is to say, by good life, by miracles, by chastity, by doctrine, by administering the sacraments. But from the time that heresies took hold of the church, it is only know by the scriptures which is the true church. They have all things in outward show, which the true church. To that which they say, that 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 are all partakers of one bread." But in the mass, the Lord's institution is not observed; for we are not all partakers of one bread, but one devoureth all. So that it may seem a sacrament of singularity, and of a certain special privilege for one sect of people, whereby they may be discerned from the rest, rather than a sacrament of unity, wherein our knitting together in one is represented.

Latimer. Yea, what fellowship hath Christ with antichrist? Therefore it is not lawful to bear the yoke with papists. "Come forth from among them, and separate yourselves from them," saith the Lord. It is one thing to be the church indeed, another thing to counterfeit it. Would to God it were well known what is the forsaking of the church. In king Edward's days, who was the church of England? The king and his favourers, or mass-mongers in corners? If the king and the favourers of his proceedings, why were we not now the church, abiding in the same proceeding? If private mass-mongers might be of the church, and yet contrary to the king's proceedings, why may we not be of the church contrary to the queen's proceedings? Not all that are covered with the title of the church, are the church indeed. Separate thyself from them that are such, saith St. Paul. From whom? The text hath before;

"If any man follow other doctrines, he is puffed up and knoweth nothing." Weigh the whole text, that you may perceive what is the fruit of contentious disputations. But wherefore are such men said to know nothing, when they know so many things? You know the old verses;

Hoc est nescire, sine Christo plurima scire:
Si Christum bene scis, sutis est, si cetera nescis.

[To know all things here, and yet not Christ to know, Is ignorance deep as the deepest below: To know the Lord Jesus, and know nothing more, Is knowledge the highest to which we can soar.]

Therefore would St. Paul know nothing but Jesus Christ and him crucified. As many as are papists and mass-mongers, 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.

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

Ridley. The church which I have described is visible, it hath members which may be seen; and also I have before declared, by what marks and tokens it may be known; but if either our eyes be so dazzled, that we cannot see, or that Satan hath brought such darkness into the world, that it is hard to discern the 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 lamp, which of itself alone is able to put away all darkness. "Thy word is a lamp unto my feet, and a light into my steps."

Obj. The church of Christ is a catholic or universal church, dispersed throughout the whole world; this church is the great house of God, in which are good men and evil mingled together, goats and sheep, corn and chaff: it is the net which gathereth all kinds of fishes. This church cannot err, because Church 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 loosed or bound in heaven. This church is the pillar and stay of truth; this is it for which St. Augustine saith, he believeth the gospel. But this universal church alloweth the mass, because the greater part of the same alloweth it.

Ridley. I grant that the name of the church is taken after three divers manners in the scripture. Sometimes for the whole multitude of them who profess the name of Christ, of which they are also named Christians. But as St. Paul saith of the Jews, not every one is a Jew, that is so outwardly; neither yet all that be of Israel are counted the seed; even so, not every one that is a christian outwardly is a christian indeed. 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 on living stones, and true christians, not only outwardly in name and title, but inwardly in heart and in truth. But forasmuch as this church, as touching the outward fellowship, is contained within the great house, and hath with the same outward society of the sacraments and ministry of the word, many things are spoken of that universal church which cannot truly be understood, but only if 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 to the same, but by reason of the one part thereof; that is, either for the multitude of good men, which is the very true church indeed; or for the multitude of evil men, which is the malignant church and synagogue of Satan. And there is also a third taking of the church; of which although there be seldom mention in the scriptures in that signification, yet in the world, even in the most famous assemblies of Christendom, this church hath borne the greatest sway. This distinction pre-supposed of the three sorts of church, it is an easy matter, by a figure called synecdoche, to give to the mingled and universal church that which cannot truly be understood, but only of the one part thereof. But if any man will affirm that universality doth so pertain unto the church, that whatsoever Christ hath promised to the church, it must needs be understood of that, I would gladly know of the same man where that universal church was in the times of the patriarchs and prophets, of Noah, Abraham, and Moses, of Elias, and Jeremiah, of Christ and the apostles, in the time of Arius, when Constantius was emperor, and Felix, bishop of Rome, succeeded Liberius. It is worthy to be noted, what Lyra writeth upon Matthew;

"The church doth not stand in men by reason of their power or dignity, whether it be ecclesiastical or secular. For princes and popes, and other inferiors, have been found to have fallen away from God. Therefore the church consisteth in those persons, in whom is true knowledge and confession of the faith, and of the truth. Evil men are in the church in name, and not in deed." And St. Augustine saith;

"Whoever is afraid to be deceived by the darkness of this question, let him ask counsel at the 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 read 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 labours, which I have taken in my study these many years. My memory was never good, for help whereof I have used for the most part, to gather out notes of my reading, and so to place them, that thereby I might have had the use of time 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 in store, to the intent that I, now destitute of that, should from henceforth with St. Paul learn only to know 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, make me ever to forget it.

Latimer. I have no more to say in this matter for yourself have said all that is to be said. The strong saying of St. Augustine; I would not believe the Gospel, but as the church declareth it; was wont to trouble many men; as I remember, I have read it well qualified by Philip Melancthon. This it is in effect: the church is not a judge but a witness. There were some in his time that lightly esteemed the testimony of the church, and the outward ministry of preaching, and rejected the outward word itself, cleaving only to their inward revelations. Such rash contempt of the word provoked and drove St. Augustine into that excessive vehemency. In 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 pious man never thought so. It were a saying worthy to be brought forth against the Anabaptists, who thought the open ministry to be a thing not necessary, if they any thing esteemed such testimonies. I would not hesitate to affirm, that the most part of the whole universal church may easily err. And again I would not hesitate 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 sway; and how can any thing be good which they thus 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? St. Paul saith;

"The Lord knoweth them that are his." What manner of speaking is this in commendation of the Lord, if we knew as well as he who are his? Well, thus is the text; "the sure foundation of God standeth still, and hath this seal, The Lord knoweth them that are his; and let every man that nameth the name of Christ depart from iniquity." Now how many are there of the whole catholic church of England who depart from iniquity? How many of the noblemen, how many of the bishops or clergy, how many of the rich men, or merchants, how many of the queen's counsellors, yea, how many of the whole realm? In how small room then, I pray you, is the true church within the realm of England? And where is it? And in what state?

Obj. General councils represent the universal church, and have this promise of Christ;

"Where two or three be gathered together in my name, there am I in the midst of them." If Christ be present with two or three, then much more where there is so great a multitude. But in general councils mass hath been approved and used.

Ridley. 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 whole mystical body of Christ doth obey, are the lively members of Christ, and walk after the guiding and rule of his word, and go before the flock to everlasting life, then undoubtedly councils gathered together of such guides and pastors of the christen flock, do indeed represent the christian 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 council hath at any time allowed the mass, such an 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, betwixt 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, in spirit and truth, never can agree together. You will say, where so great a company is gathered together it is not credible but there are two or three gathered in the name of Christ. I answer, If there be one hundred good, and two hundred bad, what can the less number of voices avail? It is a known thing, and a common proverb, oftentimes the greater part overcometh the better.

Latimer. As touching general councils, at this present I have no more to say than you have said. Only I refer you to your own experience, to think of our country parliaments and convocations, how and what you have seen and heard. The greater part in my time did bring forth six articles: for then the king would have it so, being seduced of certain. Afterward the greater part did repel the same, our good Josias willing to have it so. The same articles gain another great but worse part hath restored. O what an uncertainty is this! But after this manner most commonly are men's proceedings. God be merciful unto us! Who shall deliver us from such torments of mind? Therefore is death the best physician unto the faithful, whom he together and at once delivereth from all griefs.

Obj. If the matter should go thus, that in general councils men should not stand to the greater number of the multitude, then should no certain rule be left unto the church, by 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.

Ridley. Christ, who is the most loving spouse of his 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 itself obedient unto him in all things and keep itself within the bounds of his commandments, and not to seek any thing which he teacheth not, as necessary unto salvation.Now for determination of all controversies in his religion, Christ himself hath left unto the church not only Moses and the prophets, whom he willeth in all doubts to go unto, and ask counsel at, but also the gospels, and the rest of the body of the New Testament; in 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 climb up 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 us to the word of faith, which also is abundantly declared to us; so that hereafter, if we walk earnestly in this way to the searching out of the truth, it is not to be doubted but through the certain benefit of his Spirit, which he hath promised unto us, we may find it, and obtain everlasting life. Should men ask counsel of the dead for the living? saith Isaiah. Let them go rather to the law and to the testimony. 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 St. Jerome;

"Ignorance 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 methinks I enter into a very broad sea, in that I begin to shew, either out of the scriptures themselves, or out of the ancient writers, how much the holy scripture is of force to teach the truth of our religion. But this is it that I am now about, that Christ would have the church, his spouse, in all matters of doubt to ask counsel at the word of his Father, written and faithfully left, and commended unto it in both Testaments. 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. "Whatsoever things are written, are written for our learning." 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 the faith." But that all men should meet together out of all parts of the world, to define the articles of our faith, I neither find it commanded by Christ, nor written in the word of God.

Latimer. There is difference between things pertaining to God or faith, and politic 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 understood. And they offer themselves to be well understood only to them, which have good-wills, and give themselves to study and prayer. Neither are there any men less apt to understand them, than the prudent and wise men of the world. But in the other, that is, in civil and politic matters, oftentimes the magistrates tolerate a less evil for avoiding a greater. And it is the property of a wise man to dissemble many things, and he that cannot dissemble, cannot rule. In which they betrayed themselves, that they do not earnestly weigh what is just, and what is not. Wherefore for as much as man's laws, if they be but in this respect only, that they be devised by men, are not able to bring any thing to perfection, but are enforced of necessity to suffer many things out of square, and are compelled sometimes to wink at the worst things; seeing they know not how to maintain the common peace and quiet otherwise, they do ordain that the greater part shall take place. You know what these kind of speeches mean; I speak after the manner of men; you walk after the manner of men; all men are liars. St. Augustine well saith;

"If ye live after man's reason, ye do not live after the will of God."

Obj. If you say that councils have sometimes erred, or may err, how then should we believe the catholic church? since councils are gathered by the authority of the catholic church.

Ridley. From "may be," to "be indeed," is no good argument; but from "being," to "may be," no man doubteth but it is a most sure argument That councils have sometimes erred, it is manifest. How many were there in the eastern world, which condemned the Nicene council? and all those who would not forsake the same, they called by a slanderous name, Homousians. Were not Athanasius, Chrysostom, Cyril, and Eustachius, men very well learned, and of godly life, banished and condemned as famous heretics, and that by evil councils? How many things are there in the canons and institutions of the councils, which the papists themselves do much dislike? But here peradventure one man will say unto me, We will grant you this in provincial councils, or councils of some one nation, that they may sometimes err, forsomuch 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. I will recite one place only out of St. Augustine which, in my judgment, may suffice in this matter instead of many. "Who knoweth not that the 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 what was shut up is opened, or that which was hid is known?" Thus much out of St. Augustine. But I will plead our Antonian, upon matter confessed. Here with us as we popery reigned, I pray you how doth that book, which was called, "The bishop's book," composed in the time of king Henry VIII. whereof the bishop of Winchester is thought to be either the first father, or chief gatherer; how doth it sharply reprove the Florentine council, in which was decreed the supremacy of the bishop of Rome, and that with the consent of the emperor of Constantinople, and of the Grecian heads? So that in those days our learned ancient fathers and bishops of England did not hesitate to affirm, that a general council might err. But methinks 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 and conventicles of heretics." I pray you, Sir, why do you judge them worthy of so scandalous a name? Because they decreed things heretical, contrary to sound doctrine and true godliness, and against the faith of true religion? The cause must be weighty, for which they ought of right so to be called. But if it be so that all councils ought to be despised which decree any thing contrary to sound doctrine. and the true word, which is according to godliness, forsomuch as the mass such as we had here of late, is openly against the word of God; forsooth, it must of necessity follow, that all such councils as have approved such masses, ought to be shunned and despised, as conventicles and assemblies that stray from the truth.

Another man alleged unto me the authority of the bishop of Rome, without which, neither can the councils be lawfully gathered, nor being gathered, determine any thing concerning religion. But this objection is only grounded upon the ambitious and shameless maintenance of the Romish tyranny and usurped dominion over the clergy; which tyranny we Englishmen long ago, by the consent of the whole realm, have expelled and abjured. And how rightly we have done it, a little book set forth of both the powers doth clearly shew. I grand that the Romish ambition hath gone about to challenge itself, and to usurp such a privilege of old time. But the council of Carthage, in the year of our Lord 457, did openly withstand it, and also the council at Melevite, in which St. Augustine was present, did prohibit any applications to be made to bishops beyond the sea.

Obj. St. Augustine saith, the good men are not to be forsaken for the evil; but the evil are to be borne withal for the good. You will not say that in our congregations all be evil.

Ridley. I speak nothing of the goodness or badness of your 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 wall that made the strife shall be broken down. Now to the place of St. Augustine, for bearing with the evil for the good's sake, there ought to be added other words, which the same writer hath expressed in other places; that is, if those evil men do cast abroad no seeds of false doctrine, nor lead others to destruction by their example.

Obj. It is perilous to attempt any new thing in the church, which lacketh le of good men. How much more so is it to commit any act, unto which the examples 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 examples of the prophets, of Christ, and of the apostles, are clean contrary. 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 were miserably given to superstition, the priests despised the law of God; and yet notwithstanding we read not that the prophets made any schisms or divisions; and Christ himself frequented the temple, and taught in the temple of the Jews. Peter and John went up into the temple at the ninth 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 shew that either the prophets, or Christ, or his apostles, did refuse to pray together with others, to sacrifice, or to be partakers of the sacrament of Moses' law.

Ridley. 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, and the apostles; and of the temple being frequented by Christ and his apostles; yet the second part of your argument is not sufficiently proved. For you ought to have proved, that either the prophets, or 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 repugnant to the word of God. But that can no where be shewed. 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, that may agree with the word of God. St. Augustine, speaking of the ceremonies of the Jess, although he grants 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 them in the word of God; not presumptions of men, which notwithstanding, if they were not contrary to God's word, might in some measure be borne withal. But now, seeing they are contrary to such things as are written in the word of God, whether they ought to be borne by any christian, let him judge who is spiritual, who feareth God more than man, and loveth everlasting life more than this short and transitory one. 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 Tobit; of whom it is said, that when all others went to the golden calves, which Jeroboam the king of Israel had made, he himself alone fled from their company, and got him to Jerusalem unto the Lord, and there worshipped the Lord God of Israel. Did not the man of God threaten grievous plagues both unto the priests of Bethel, and to the altar which Jeroboam had there made after his own fantasy? Which plagues king Josias, 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? 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 war in Israel as for that? Wherefore the false prophets ceased not to accuse the true prophets of God: therefore they beat them, and banished them. How else, I pray you, can you understand what St. Paul allegeth, when he saith''"What concord hath Christ with Belial? or what part hath the believer with the infidel? Or how agreeth the temple of God with idols? 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, and touch no unclean thing; so will I receive you, and be a Father unto you, and you shall be my sons and daughters, saith the Lord God 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 thing which they knew to be contrary to God's laws, have chose to die rather than forsake the laws of their God. Wherefore the Maccabees put themselves in danger of death for the defence of the law, and at length died manfully in the defence of the same. If we praise the Maccabees, and that with great admiration, because they did stoutly stand even unto death, for the law of their country; how much more ought we to suffer all things for our baptism, for the sacrament of the body and blood of Christ, and for all the points of his truth? As to the supper of the Lord, such a one as Christ commanded us to celebrate, the mass utterly abolisheth, and corrupteth most shamefully.

Latimer. Who am I, that should add any thing to this which you have spoken? Nay, I rather thank you, you have vouchsafed to minister so plentiful an armour to me, being otherwise altogether unarmed, saving, that he cannot be left destitute of help, who rightly trusteth in the help of God. I only learn to die in reading of the New Testament, and am always praying unto my God, that he will be an helper unto me in the time of need.

Obj. Seeing you are obstinately set against the mass, as you affirm, because it is done in a tongue not understood by the people, and for other causes, I cannot tell you what; therefore it is no the true sacrament ordained of Christ. I begin to suspect you, that you think not catholicly of baptism also. Is our baptism which we use in a tongue unknown to the people, that true baptism of Christ, or not? If it be, then the strange tongue doth not hurt the mass. If it be not the baptism of Christ, tell me how you were baptised. Or will you have, as the anabaptists insist, all which were baptised in Latin, baptised again in the English tongue?

Ridley. 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 teach their children the same, yet, notwithstanding, there is not like necessity of the vulgar tongue in baptism, as in the Lord's supper. Baptism is given to children, who, by reason of their age, are not able to understand what is spoken to them, whatsoever it be. The Lord's supper is and ought to be given to them that are at years of maturity. Moreover, in baptism, which is accustomed to be given to children in the Latin tongue, all the substantial points which Christ commanded to be done, are observed. And therefore I judge your baptism to be a true baptism: and that it is not only not needful, but also not lawful, for any man so baptised, to be baptised again. But yet they ought to be taught the catechism of the christian faith, when they come to years of discretion: which catechism whosoever despiseth, or will not desirously embrace and willingly learn, in my judgment he playeth not the part of a christian. But in the popish mass are wanting certain substantials, that is to say, things commanded by the word of God, to be observed in the ministration of the Lord's supper; of which there is sufficient declaration made before.

Latimer. Where you say, "I would wish," surely I would wish that you had spoken more strongly, 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 the child itself is sufficiently baptised in the Latin tongue.

Obj. Forasmuch as I perceive you are so wedded to your opinion, that no gentle exhortations, no wholesome counsels, can call you home to a better mind, there remaineth that which in like cases was wont to be the only remedy against stubborn persons, that you must be hampered by the laws, and compelled to obey; or else 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 betrayeth himself to be an enemy to his country? Do you not know, this is the readiest way to stir up sedition and civil war? It is better that you should bear your own sin, than through the example of your breach of the common laws, the common quiet should be disturbed. How can you say you will be the queen's true subjects, when you openly profess that you will not keep her laws?

Ridley. O heavenly Father, the Father of all wisdom, understanding, and true strength, I beseech thee, for thy only Son our Saviour 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 how this pestilent and deadly dart is to be borne off, and with what answer it is to be beaten back, but also when I must join to fight in the field for the glory of thy name, that then I, being strengthened with the defence of thy right hand, may manfully stand in the confession of thy faith, and of truth, and continue in the same unto the end of my life, through 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 to yield to that which 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 rigour of the law." But these thing ought to take place against him who refuseth to do that which is right and just according to true godliness, not against him who cannot quietly bear superstitions, but doth hate and detest from his heart such kind of proceedings, and that for the glory of the name of God. To that which you say, a transgressor of the common laws betrayeth 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 understood of such laws as are not contrary to God's word. Otherwise, whosoever love their country in truth, they will always judge, if at any time the laws of God and man be the one contrary to the other, that a man ought rather to obey God than man. And they that think otherwise, and pretend a love to that country, forasmuch as they make their country to fight as it were against God, in whom consisteth the only stay of their country, surely I think such are to be judged most deadly enemies and traitors to their country. For they that fight against God, who is the safety of their country, what do they else but go about to bring upon their country a present ruin and destruction!

But this is the readiest way, you say, to stir up sedition, to trouble the quiet of the commonwealth; therefore are these things to be repressed in time by force of law. Behold, Satan doth not cease to practise his old guiles and accustomed subtleties. He hath ever his dart in readiness 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 Jeremy, 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 last cry, "If thou let this man go, thou art not Caesar's friend?" The orator Tertullus, how doth he accuse Paul before Felix the high deputy? "We have found this man a pestilent fellow, and stirrer of sedition, unto all the Jews in the whole world." But, I pray you, were these men, as they were called, seditious persons? Christ, Paul, and the prophets? God forbid But they were by false men falsely accused. And for what, I pray you, but because they reproved before the people their guiles, superstition, and deceits? For that which was objected last, that he cannot be a faithful subject to his prince, who professeth openly that he will not observe the laws which the prince hath made; here I would wish that I might have an impartial judge, and 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 him against God, doth not a duty to the prince, but is a deceiver, and a helper unto him to work his own destruction. He is also unjust who giveth not to the prince that which is the prince's, and to God that which is God's. Here cometh to my remembrance that notable saying of Valentinian the emperor, for choosing the bishop of Milan;

"Set him in the bishop's seat, to whom, if we, as men, do offend at any time, we may submit ourselves." Polycarp the most constant martyr, when he stood before the chief rulers, and was commanded to blaspheme Christ, and to swear by the fortune of Caesar, answered with a mild spirit;

"We are taught to give honour unto princes, and those powers which be of God; but such honour as is not contrary to God's religion."

Thus the answers to the objector appear at present to end: what follows seems to have been addressed by Ridley to Latimer in a more private conference.

"Hitherto you see, good father, how I have in word only made, as it were, a flourish before the fight, which I shortly look for, and how I have begun to prepare certain kinds of weapons to fight against the adversary of Christ, and to muse with myself how the darts of the old enemy may be borne off, and after what manner I may smite him again with the sword of the Spirit. I learn also to accustom myself to armour, and to try how I can go armed. In Tynedale, where I was born, not far from the borders of Scotland, I have known my countrymen to watch night and day in their harness, such as they had, and their spears in their hands, especially when they had any private warning of the coming of the Scots. And so doing, although at every such bickering some of them spent their lives, yet by such means, like valiant men, they defended their country. And those that so died, I think that before God they died in a good quarrel, and their offspring sake. And in the quarrel of Christ our Saviour, in the defence of his own divine ordinances, by which he giveth unto us life and immorality; yea, in the quarrel of faith and the christian religion, wherein resteth our everlasting salvation, shall we not watch? Shall we not go always armed? Always looking when our adversary 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 sleeping. Let us awake, therefore; for if the good man of the house knew at what hour the thief would come, he would surely watch, and not suffer his house to be broken up. Let us awake, therefore, I say: let us not suffer our house to be broken up. 'Resist the devil, and he will fly from you.' Let us 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 leadeth unto the Father, that is, to the light which no man can attain, the fountain of everlasting joys. Let us follow, I say, whither he calleth and inviteth 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 merit of our Lord and Saviour Jesus Christ; to whom, with the Father and the Holy Ghost, be all honour and glory, now and for ever, Amen. Amen."

"Good father, forasmuch as I have determined with myself to pour forth these my cogitations into thy bosom, here, methinks, I see you suddenly lifting up your head towards heaven, after your manner, and then looking upon me with your prophetical countenance, say, 'Trust not, my son, to these word-weapons; for the kingdom of God is not in word, but in power.' And remember always the words of the Lord: 'Do not imagine beforehand, what and how you will speak; for it shall be given you in the same hour what ye shall speak. For it is not you that speak, but the 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, and trust upon him in all perils. For I know, and am surely persuaded, that whatsoever I can imagine or think beforehand 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 harness of the Spirit, such a 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 that shall save me. For he hath no pleasure in the strength of an horse: but the Lord's delight is in them that fear him, and put their trust in his mercy.' 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 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 to help me to buckle on this harness a little better. For you know the deepness of Satan, being an old solider, and you have collared with him ere now; blessed be God, who hath ever aided you so well. I suppose he may well hold you at the bay. But truly he will not be so willing, I think, to join with you as with us youngsters. Sir, I beseech you, let your servant read this unto you, and now and then, as it shall seem unto you best, let your pen run in my book: spare not to blot my paper; I give you good leave."

To this admirable communication of Ridley, Latimer returned the following characteristic answer. "Sir, I have caused my man not only to read your armour unto me, but also to write it out, for it is not only solid armour, but also well buckled armour. I see not how it could be better. I thank you even from the bottom of my heart for it, and my prayers you shall not lack, trusting that you do the like for me; for indeed there is the 'help in time of need.' And if I were learned as well as St. Paul, I would not bestow much amongst them, further than gall them, and spur-gall too, when and where occasion were given, and matter came to mind; for the law shall be our sheet-anchor, stay, and refuge. Therefore there is no remedy, now when they have the master-bowl in their hand, but patience. Better is it to suffer what cruelly they will put upon us, than to incur God's high indignation. Wherefore, my good lord, be of good cheer in the Lord, with due consideration what he requireth of you, and what he doth promise you. Our common enemy shall do no more than God will permit him. God is faithful, who will not suffer us to be tempted above our strength. Be at a point what you 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 itself mortal. Neither yet shall they do that when they list, but as God will suffer them, when the hour appointed is come. It will be but in vain to use many words with them, now they have a bloody and deadly law prepared for you."

"The number of the criers under the altar must needs be fulfilled: if we be separated thereunto, happy be we. That is the greatest promotion that God giveth in this world, to be such Philippines, 'to whom it is given not only to believe, but also to suffer for the sake of Christ.' But who is able to do these things? Surely all our ability, all our sufficiency is of God. He requireth and promiseth. Let us declare our obedience to his will when it shall be requisite in the time of trouble, yea, in the midst of the fire. When the number that cry under the altar is fulfilled which I suppose will 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 redress all things that are amiss. But he shall not come as the papists feign him, to hide himself, and to play bo-peep as it were under a piece of bread; but he shall come gloriously, to the terror and fear of all his enemies and to the great consolation and comfort of all that will here suffer for him. Comfort yourselves and one another with these words."

"Lo, Sir, here have I blotted your paper vainly, and played the fool egregiously; but so I thought better than not to fulfil your request at this time. Pardon me, and pray for me; pray for me I say, pray for me. For I am sometimes so fearful, that I would creep into a mouse-hole; sometimes God doth visit me again with his comfort. So he cometh and goeth, to teach me to feel and to know mine infirmity, to the intent to give thanks to him that is worthy, lest I should rob him of his due, as so many do, and almost all the world. What belief is to be given to papists may appear by their racking, writing, wrenching, and monstrously injuring of God's holy scripture, as appeareth in the pope's law. But I dwell here now in a school of forgetfulness. Fare you well once again, and be you steadfast and unmoveable in the Lord. Paul loved Timothy marvellously well, notwithstanding he saith unto him; 'Be thou partaker of the afflictions of the gospel;' and again, 'Harden thyself to suffer afflictions. Be faithful unto death, and I will give thee a crown of life.'"

The following letter is an interesting communication from Ridley to Bradford and his prison-fellows in the King's Bench, Southwark, 1554.

"Well beloved in Christ our Saviour, we all with one heart wish to you, with all those that 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 of 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 Dr. Taylor, and of his godly confession, I assure 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 support 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 easy of belief. For it is not the slanderer's evil tongue, but a man's evil deed that can with God defile a man; and, therefore, with God's grace, you shall never have cause to do otherwise than you say you do, that is, not to doubt but that we will by God's grace continue steadfast and unmoveable. Like rumours as you have heard of our coming to London, have been here spread of the coming of certain learned men prisoners hither from London; but as yet we know no certainty which of these rumours is or shall be more true. Know you that we have you in our daily remembrance, and which you all the rest of our foresaid companions well in Christ."

"It would much comfort us, 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 defence of the truth thereof. We have heard somewhat of Mr. Hooper's matter, but nothing of the rest. We long to hear of father Crome, Dr. Sands, Mr. Saunders, Veron, Beacon, Rogers, and others. We are in good health, thanks be to God, and yet the manner of using us doth change as sour ale in summer. It is reported to us by our keepers, that the university beareth us heavily. A coal happened to fall in the night out of the chimney, and burnt a hole in the floor, and no more harm was done, the bailiff's servant sitting by the fire. Another night there chanced, as the 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 a rumour risen in the town and country about, that we would have broke the prison with such violence, as that if the Bailiffs had not played the pretty men, we should have made an escape. 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 from both."

"My lord of Worcester passed through Oxford, but he did not visit us. The same day our restraint began to be more close, and the book of the communion was taken from us by the bailiffs at the mayor's command, as the bailiffs did report to us. No man is licensed to come unto us; before they might, that would see us upon the wall, but that is so grudged at, and so evil reported, that we are not restrained. Blessed be God, with all our evil reports, grudges, and restraints, we are merry in God, all our care is and shall be, by God's grace, to please and serve him, of whom we look and hope, after these 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 has no learned man, nor any scholar, been to visit us since we came into Bocardo, which now in Oxford may be called a college of Quondams. For as you know we are no fewer than three, and I dare say every one well contented with this portion, which I do reckon to be our heavenly Father's good and gracious gift. Thus fare you well. We shall, by God's grace, one day meet together, and be merry. The day assuredly aproacheth apace; the Lord grant that it may shortly come. For before that day come, I fear 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 love truly the truth."

"We all pray you, as we can, to cause all our commendations to be made unto all such as you know did visit us and you when we were in the Tower, with their friendly remembrances and benefits. Mrs. Wilkinson and Mrs. Warcup have not forgotten 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 hath always sufficiently provided 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."

A selection only of letters of Ridley can be made. The next deserving special attention is one addressed generally to all his suffering brethren through the country.

"Grace, peace, and mercy, be multiplied among you. What worthy thanks can we render unto the Lord for you, my brethren; namely, for the 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 busily laboureth to restore and set up his kingdom again, that of late began to decay and fall to ruin; you remain yet still immoveable, as men surely grounded upon a strong rock. And now, albeit that Satan by his soldiers and wicked ministers, daily draweth numbers unto him, so that it is said of him, that he plucketh the very stars out of heaven, while he driveth into some men the fear of death, and loss of all their goods, and sheweth to others the pleasant baits of the world; namely, riches, wealth, and all kinds of delights and pleasures, fair houses, great revenues, fat beneficies, and what not; and all to the intent that they should fall down and worship, not the Lord, but the dragon, the old serpent, which is the devil, that great beast and his image, and should be enticed to commit fornication with the strumpet 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 go get drunk 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 so well all the allurements of the world, esteeming them as vanities, mere trifles, and things of nought; who hath also wrought, planted, and surely established 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 ever so terrible or plausible, you will suffer any other Jesus, or any other Christ, to be forced upon you, besides him whom the prophets have spoken of before, the apostles have preached, the holy martyrs of God have confessed and testified with the effusion of their blood."

"In this faith stand you fast, my brethren, and suffer not yourselves to be brought under the yoke of bondage and superstition any more. For you know, brethren, how our Saviour warned us before hand, that such should come as would point unto the world another Christ, and would set him out with so many false miracles, and with such deceivable and subtle practices, that even the very elect, if it were possible, should thereby be deceived: such strong delusion to come did our Saviour give warning of before. But continue you faithful and constant, and be of good comfort, and remember that our great captain hath overcome the world: for he that is in us is stronger than he that is in the world, and the Lord promiseth us, that for the elect's sake, the days of wickedness shall be shortened. In the mean season abide you and endure with patience as you have begun: 'Endure,' I say, and 'reserve yourselves unto better times,' as one of the heathen poets said; cease not to shew yourselves valiant soldiers of the Lord, and help to maintain the travailing faith of the gospel."

"'You have need of patience, that after you have done the will of God you may receive the promises. For yet a very little, and he that shall come, will come, and will not tarry; and the just shall live by faith: but if any withdraw himself, my soul shall have no pleasure in him.' These are the words of the living God. 'But we are not they which do withdraw ourselves unto damnation, but they which 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 terror, or threatenings of the world. 'Fear not them which kill the body,' the rest you know. For I write not unto you, as men which are ignorant of the truth, but who know the truth; and to this end only, that we agreeing together in one faith, may comfort one another, and be 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 defence of a more certain, clear, and manifest truth. For it is not any ceremony for which we contend; but it toucheth the very substance of our whole religion, yea, even Christ himself. Shall we, or can we receive any other Christ instead of him, who is alone the everlasting Son of the everlasting Father, and is the brightness of the glory, and a lively image of the substance of the Father, in whom only dwelleth corporeally the fulness of the Godhead, who is the only way, the truth, and the life? Let such wickedness, let such horrible wickedness be far from us. For although there be that be called gods, whether in heaven or in earth, as there may be many gods, and many lords, yet unto us there is but one God, who is the Father, of whom are all things, and we by him; but every man hath not knowledge. This is life eternal, that they know thee to be the only true God, and Jesus Christ whom thou hast sent. If any therefore would force upon us any other God, besides him who Paul and the apostles have taught, let us not hear him, but let us fly from, and hold him accursed."

"Brethren, you are not ignorant of the deep and profound subtleties of Satan; for he will not cease to range about you, seeking by all means possible whom he may devour: but you play you the men, and be of good comfort in the Lord. And although your enemies and the adversaries of the truth, armed with all worldly force and power that may be, do set upon you: yet be you not faint-hearted, and shrink not therefore, but trust unto your captain Christ, trust unto the Spirit of truth, and trust to the truth of your cause; which as it may by the malice of Satan be darkened, so can it never be clean put out. For we have most plainly, evidently, and clearly on our side, all the prophets, all the apostles, and undoubtedly all the ancient ecclesiastical writers which have written, until of late years past."

"Let us be hearty and of good courage therefore, and thoroughly comfort ourselves 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 salvation, and that of God. For unto you it is given, that not only you should believe on him, but also suffer for his sake. And when you are railed upon for the name of Christ, remember that by the voice of Peter, yea, and of Christ our Saviour also, ye are counted with the prophets, with the apostles, and with the holy martyrs of Christ, happy and blessed for ever: for the glory and Spirit of God resteth upon you. On their part our Saviour 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 and villany against you, but make your crowns more glorious, yea beautify and multiply the same, and heap upon themselves the horrible plagues and heavy wrath of God? and therefore, good brethren, though they rage ever so fiercely against us, yet let us not wish evil unto them again, knowing that while for Christ's cause they vex and persecute us, they are like mad-men, most outrageous and cruel against themselves, heaping hot burning coals upon their own heads: but rather wish well unto them, 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 hearts this darkness of errors, and make the light of his truth to shine unto them, that they acknowledging their blindness, may with all humble repentance be converted unto the Lord, and with us confess him to be the only true God, which is the Father of light, and his only Son Jesus Christ, worshipping him in spirit and truth. The Spirit of our Lord Jesus Christ comfort your hearts in the love of God, and patience of Christ, Amen. Your brother in the Lord, whose name this bearer shall signify unto you, ready always by the grace of God to live and die with you."

Grindal, afterwards archbishop of Canterbury, was at this time an exile in the city of Frankfort. Thence he addressed a letter to bishop Ridley, lamenting his sufferings, and entreating him to be constant and valiant for the truth. In the course of the letter he desires to know the mind of Ridley in regard to printing a manuscript of his on the subject of transubstantiation. Ridley answers that he does not think it worthwhile to translate or print the work till it is seen how he, the author, is likely to be disposed. There is nothing in the other parts of his answer to Grindal that is remarkable, unless it be the following paragraph, which shews him to have been a man of humour and wit as well as true wisdom and virtue:

"Of us three prisoners at Oxford, I am kept most strict; because the man in whose house I am a prisoner is governed by his wife; a morose superstitious old woman, who thinks she shall merit by having me closely confined. The man himself, whose name is Irish, is civil enough to all, but too much ruled by his wife. Though I never had a wife, yet from this daily usage I begin to understand how great and intolerable a burden it is to have a bad one. The wise man says rightly; a good wife is the gift of God, and he who has a good wife is a blessed man."

Having commenced this chapter with a sketch of the life of Ridley, it will now be proper to review the leading incidents in the history of Latimer. He was the son of Hugh Latimer, of Thurcaster, in the county of Leicester, a husbandman in good repute, with whom he was brought up till he was about four years old: when his parents, seeing him to be of a ready, prompt, and sharp wit, purposed to train him up to literature; wherein he so profited in the common schools of his own county, that at fourteen years of age he was sent to the university of Cambridge: where, after some continuance in the exercise of other things, he devoted himself to the school divinity of that age. Zealous he was then in the popish religion, and therewith so scrupulous, as himself confessed, that being a priest, and officiating at the mass, he was so servile an observer of the Romish decrees, that he thought he had never sufficiently mingled his massing wine with water; and moreover, that he should never be damned, if he were once a professed friar, with many such superstitious fantasies. And in this blind zeal his was a great enemy to the professors of Christ's gospel; as both his oration, when he commenced bachelor of divinity, against Melancthon, and his other works, plainly declared. He also was strongly excited against Mr. Stafford, reader of the divinity lectures in Cambridge, at whom he most spitefully railed, and persuaded the youth of Cambridge in no wise to believe him.

Notwithstanding, such was the purpose of God, that when he saw his good time, by which he though utterly to have defaced the professors of the gospel, and true church of Christ, he was himself by a member of the same caught in the blessed net of God's word. For Mr. Thomas Bilney, seeing Mr. Latimer to have a zeal, although not according to knowledge, felt a brotherly pity towards him, and began to consider by what means he might win this zealous ignorant brother to the truth. Wherefore, after a short time, he came to Mr. Latimer's study, and desired him to hear his confession, which he willingly did; when he was, by the good Spirit of God, so touched, that immediately he forsook the study of the School-doctors, and other such fopperies, and became an earnest student in true divinity. So that whereas before he was an enemy, and almost a persecutor of Christ, he was now a zealous seeker after him, changing his old manner of cavilling and railing, into a diligent kind of conferring, both with Mr. Bilney and others, and went also to Mr. Stafford before he died, and desired his forgiveness.

After his own conversion, he was not satisfied without endeavouring to bring about that of others. He therefore became both a public preacher, and a private instructor to the rest of his brethren within the university, for the space of three years, spending his time partly in the Latin tongue among the learned, and partly amongst the simple people in his native language. But the Prince of darkness soon found a means to disturb this happy state. There was an Augustine friar, who took occasion upon certain sermons of Mr. Latimer, which he preached about Christmas, 1529, as well in the church of St. Edward, as also in that of St. Augustine, within the university of Cambridge, to inveigh against him, because Mr. Latimer in the said sermons, according to the common usage of the season, gave the people certain cards out of the 5th, 6th, and 7th chapters of St. Matthew, whereupon they might, not only then, but at all other times, occupy their time. For the chief triumph in the cards he limited the heart, as the principal thing they should serve God withal, 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 attaining hereof, he wished the scriptures to be in English, in order that the common people might be better enabled to learn their duty to God and to their neighbours. His treatment of this subject was so apt for the time, and so pleasantly applied by him, that it not only declared the wit and dexterity of the preacher, but also wrought in the hearers much fruit, to the overthrow of popish superstition.

This happened on the Sunday before Christmas-day; on which day coming to the church, he entered the pulpit, taking his text the words of the gospel aforesaid, "Who art thou?" &c. And in delivering the cards as above mentioned, he made the heart to be Triumph, exhorting and inviting 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 ever so small, yet it would take up the best court card beside in the bunch, yea, though it were the king of clubs: meaning thereby how the Lord would be worshipped and served in simplicity of heart and verity, wherein consisteth true christian religion, and not in the outward deeds of the letter only, or in the glittering shew of man's traditions, or pardons, pilgrimages, ceremonies, vows, devotions, voluntary works, and works of supererogation, foundations, oblations, the pope's supremacy, &c. so that all these either were needless, where the other is present; or else were of small estimation, in comparison of the other. As these sermons were so important in their consequences, we here present the reader with the following beautiful extract from one of them, written in Cambridge about the year of our Lord 1529:-

"Tu quis es? Which words are as much as to say in English, "Who art thou?' These be the words of the Pharisees, which were sent by the Jews unto John the Baptist in the wilderness, to have knowledge of him who 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 by their good wills, because they knew that he was more carnal and given to their laws, than Christ indeed should be, as they perceived by their old prophecies: and also, because they marvelled much at 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 John, and confessed that he was not Christ. Now here is to be noted the great and prudent answer of John the Baptist unto the Pharisees, that when they required of him who he was, he would not directly answer of himself, what he was himself; but he said he was not Christ, by which saying he thought to put the Jews and Pharisees out of their false opinion and belief towards him, in that they would have had him to exercise the office of Christ, and so declared further unto them of Christ saying;

"He is in the midst of you, and amongst you, whom he know not, the latchet of whose shoe I am not worthy to unloose." By this you may perceive that St. John spake much in the praise of his master Christ, professing himself to be in no wise like unto him. So likewise it shall be necessary unto all men and women of this world, not to ascribe unto themselves any goodness of themselves, but all unto our Lord God, as shall appear hereafter, when this question Who art thou? shall be moved unto them: not as the Pharisees did unto John, from an evil purpose, but of a good and simple mind, as may appear hereafter."

"Now then, according to the preacher, let every man and woman, of a good and simple mind, contrary to the Pharisees' intent, ask this question; Who art thou? This question must be moved to themselves, what they be of themselves, on this fashion; What art thou of thy only and natural generation between father and mother, when thou camest into the world? What substance, what virtue, what goodness art thou of thyself? Which question, if thou rehearse oftentimes to thyself, thou shalt well perceive and understand, how thou shalt make answer to it: which must be made in this wise: I am of myself, and by myself, coming from my natural father and mother, the child of the anger and indignation of God, the true inheritor of hell, except I have better help of another, than I have of myself. Now we may see in what state we enter into this world, that we be of ourselves the true and just inheritors of hell, the children of the ire and indignation of Christ, working all towards hell, whereby we deserve of ourselves perpetual damnation, by the right judgment of God and the true claim of ourselves: which unthrifty state that we be born unto is come unto us for our own deserts, as proveth well this example following."

"Let it be admitted for the probation of this, that it might please the king's grace now being, to accept into his favour a mean man, of simple degree and birth, not born to any possessions; whom the king's grace favoureth, not because this person hath of himself deserved any such favour, but that the king casteth his favour unto him of his own mere motion and fancy: and because the king's grace will more declare his favour unto him, he giveth unto this said man a thousand pounds in lands, to him and his heirs, on this condition, that he shall take upon him to be the chief captain and defender of his town of Calais, and to be true and faithful to him in the custody of the same, against the Frenchmen especially above all other enemies. This man then taketh on him this charge, promising this fidelity thereunto; it chanceth in process of time, that by the singular acquaintance and frequent familiarity of this captain with the Frenchmen, these Frenchmen give unto the said captain of Calais a great sum of money, so that he will be but content and agreeable, that they may enter into the said town of Calais by force of arms, and so thereby possess the same unto the crown of France. Upon this agreement the Frenchmen do invade the said town of Calais, only by the negligence of this captain."

"Now the king hearing of this invasion, cometh with a great puissance to defend this his said town, and so by good policy of war overcometh the said Frenchmen, and entereth again into his town of Calais. Then he being desirous to know how these enemies of his came thither, maketh strict search and inquiry by whom this treason was conspired; by this search it was known and found his own captain to be the very author and the beginner of the betraying 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 that the king doth use justice unto him, and all his posterity and heirs? Yes truly, the said captain cannot deny himself but that he had true justice, considering how unfaithfully he behaved himself 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 and science of knowledge, to work all goodness therewith; this said spirit was not given only to 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 Frenchmen, that is, the temptation of the fiend, did consent unto their desire, and so he broke his promise and fidelity, the commandment of the everlasting King his master."

"Now then, the king seeing this great treason in his captain, dispossessed him of the thousand pounds' of lands, that is to say, from everlasting life and glory, and all his heirs and posterity: for likewise as he had the spirit of science and knowledge for him and his heirs; so in like manner when he lost the same, his heirs also lost it by him, and in him. So now this example proveth, that by our father Adam we had once in him the very inheritance of everlasting joy; and by him, and in him again we lost the same. The heirs of the captain of Calais could not by any manner of claim ask of the king the right and title of their father in the thousand pounds, 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 lose them, and greater, committing so high treason as he did, against his prince's commandment; whereby he had no wrong to lose 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 lose his possessions, you have wrong to lose the same."

"In the same manner it may be answered unto all men and women now in being, that if our father Adam had true justice to be excluded from his possessions of everlasting glory in paradise, let us not think the contrary that be his heirs, but that we have no wrong in losing also the same; yea, we have true justice and right. Then in what miserable estate we are, that of the right and just title of our own deserts have lost the everlasting joy, and claim of ourselves to be true inheritors of hell! For he that committeth deadly sin willingly, bindeth himself to be an inheritor of everlasting pain: and so did our forefather Adam willingly eat of the apple forbidden. Wherefore he was cast out of the everlasting joy in paradise, into this corrupt world among all vileness, whereby of himself he was not worthy to do any thing laudable or pleasant to God, evermore bound to corrupt affections and beastly appetites, transformed into the uncleanest and most variable nature that was made under heaven, of whose seed and disposition all the world is lineally descended; insomuch that this evil nature is so much diffused and shed from one into another, that at this day there is no man or woman living, who can of themselves wash away this abominable vileness: and so we must needs grant ourselves to be in like displeasure unto God, as our father Adam was; by reason hereof, as I said, we are of ourselves the very children of the indignation of God, the true inheritors of hell, and working all towards hell, which is the answer to 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 the Trinity, his Son Jesus Christ, to declare unto man his pleasure and commandment: and so at the Father's will, Christ took on him human nature, being willing to deliver man out of this miserable way, and was content to suffer cruel passion in shedding his blood for all mankind, and so left behind for our safeguard, laws and ordinances, to keep us always in the right path unto everlasting life, as the gospels, the sacraments, the commandments; which if we do keep and observe according to our profession, we shall answer better unto this question ;
'Who art thou? than we did before: for before thou didst enter into the sacrament of baptism, thou wert by a natural man or our 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 the 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, through the merits of the bitter passion of Christ. This is a joyful answer. Here we may see how much we are bound and indebted unto God, that hath revived us from death of life, and saved us that were condemned; which great benefit we cannot well consider unless we remember what we were of ourselves before we meddled with him or his laws: and the more we know our feeble nature, and set less by it, the more we shall conceive and know in our hearts what God hath done for us: and the more we know what God hath done for us, the less we shall set by ourselves, and the more we shall love and please God; so that in no condition we shall either know ourselves or God, except we utterly confess ourselves to be mere vileness and corruption. Well now it is come unto this point, that we are christian men, christian women, I pray you, what doth Christ require of a christian man, or of a christian woman? Christ requireth nothing else of a christian man or woman, but that they will observe his rules."

To relate at full the alarm the preaching of this and the other sermons occasioned at Cambridge, would require too much time and space. And prior of Black Friars, named Buckenham, attempted to prove that it was not expedient for the scripture to be in English, lest the ignorant and vulgar sort, through the occasion thereof, might be brought in danger of leaving their vocations, or else of running into some inconvenience. As an example he said, "The ploughman, 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 cease from his plough. Likewise the baker, when he hears that a little leaven corrupteth a whole lump of dough, may perchance 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 himself blind, and so fill the world with beggars." These, when some others, this clerkly friar brought out, to prove his purpose of keeping scripture in a strange tongue, and from the common people!

Mr. Latimer hearing the sermon of Buckenham, came shortly after the church to answer him. To hear him came a multitude, as well of the university as of the town, both doctors and other graduates, with great expectation to learn what he could say: among whom also, directly in the face of Latimer, underneath the pulpit, sat Buckenham, with his black friar's cowl about his shoulders. Then Latimer, first repeating the reason of Buckenham, whereby he would prove it a dangerous thing for the vulgar to have the scriptures in their own tongue, so refuted the friar, so answered to his objections, so ridiculed his bald reason of the ploughman looking back, of the baker leaving his bread unleavened, and of the simple man plucking out his eye, that the vanity of the friar might to all men appear, well proving and declaring to the people, that there was no such danger from the scriptures being in English. And proceeding moreover in his sermon, he began to discourse of the mystical speeches and figurative phrases of the scriptures; which he said were not so diffuse and difficult as pretended.

Besides this Buckenham, there was also another railing friar, a doctor and a foreigner, named Venetus, who likewise in his sermons railed and raged against Mr. Latimer, calling him a mad and brainless man, and persuading the people not to believe him. To whom Mr. Latimer answering again, took for his ground the words of our Saviour Christ, "Thou shalt not kill, and whosoever shall kill shall be in danger of the judgment. But I say unto you, Whosoever is angry with his neighbour shall be in danger of judgment; and whosoever shall say unto his neighbour Raca, shall be in danger of judgment; and whosoever shall say unto his neighbour Raca, shall be in danger of the council: and whosoever shall say to his neighbour, Fool, shall be in danger of hell-fire." The discussing of which, first he divided the offence of killing into three branches, one to be with hand, the other with heart, the third with word. With hand, when we use any weapon drawn, to spill the blood of our neighbour. With heart, when we be angry with him. With word, when we disdainfully rebuke our neighbour, or despitefully revile him.

But why should we here decipher the names of his adversaries, when whole swarms of friars and doctors flocked against him on every side, almost through the whole university, preaching against and abusing him? Amongst whom was Dr. Watson, master of Christ's college, whose scholar Latimer had been. In short, almost as many as were heads of houses, so many were the enemies of this worthy standard-bearer of Christ's gospel. At last came Dr. West, bishop of Ely, who preaching against him at Barnwell-abby, forbad him within the churches of that university to preach any more. Not withstanding, so the Lord provided, that Dr. Barnes, prior of the Augustine friars, did license Mr. Latimer to preach in his church of the Augustines, and he himself preached at St. Edward's church, which was the first sermon of the gospel that Dr. Barnes preached, being Sunday and Christmas Eve. Whereupon certain articles were gathered out of his sermon, and brought against him by Mr. Tyrell fellow of the King's-hall, and so by the vice-chancellor they were presented to the cardinal.

Thus Mr. Latimer being baited by the friars, doctors, and masters of that university, about the year 1529, notwithstanding the malice of these malignant adversaries, continued yet in Cambridge preaching for about three years together, with favour and applause of the godly, also with such admiration of his enemies who heard him, that the bishop himself coming in, and witnessing his merit, wished himself to have the like, and was compelled to commend him upon it. After this, Mr. Latimer and Mr. Bilney continued in Cambridge for some time, where they so frequently conferred together, that the field wherein they usually walked was long after called the heretics' hill. As their intimacy was much noted by many of the university, so was it full of many good examples, to all who would follow them, both in visiting the prisoners, and relieving the needy. The following interesting story will exemplify the benevolence of Mr. Latimer. It happened that, with Mr. Bilney, he went to visit the prisoners in the tower of Cambridge, and being there, among others was a woman who was accused of having 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 to destroy her. The particulars were thus:-

A child of hers had been sick a whole year, and at length died in harvest time, as it were in a consumption: which when it was gone, she sought her neighbours to help her at the burial, but all being abroad in the harvest, she was forced with heaviness of heart, to prepare the child alone for the burial. Her husband coming home, accused her of murdering the child. This was the cause of her trouble; and Mr. Latimer, by earnest inquisition of conscience, thought the woman not guilty. Immediately after this he was called to preach before king Henry VIII. at Windsor, and after his sermon the king sent for him, and talked familiarly with him. At which time Mr. Latimer, finding an opportunity, kneeled down, opened the whole matter to the king, and desired her pardon, which he granted, and gave it to him at his return home. In the mean time the woman was delivered of a child in the prison, to which Mr. Latimer stood godfather. But all the while he would not tell her of the pardon, but laboured to have her confess the truth of the matter. At length the time came when she expected to suffer, and Mr. Latimer came as he was wont, to instruct her; when she made great lamentations, to be purified before her suffering, for she thought she must be damned if she died without purification. Mr. Bilney being with Mr. Latimer, told her, that law was made for the Jews, and not for us, and that women were as well in the favour of God before they be purified as after: and that it was appointed for a civil and politic law. They then argued with her till they had better instructed her, and at length shewed her the king's pardon, and liberated her.

Besides this, many other actions equally benevolent, were known to originate from this zealous christian; insomuch, that the enemies of truth, instigated by envy, soon sought a means to interrupt the harmony of him and his friend. So much virtue provoked envy in many. Among the rest of this number was Dr. Redman, a man favouring more of superstition than of true religion, after the zeal of the Pharisees, yet not so malignant or hurtful, but of a mild disposition, and also liberal in well doing, so that few poor scholars were in that university who fared not the better by his purse. He was a man of great authority in the university of Cambridge, and perceiving the boldness of Mr. Latimer, in publishing in sincerity the genuine truths of the gospel, endeavoured by a letter to persuade him from his manner of preaching. To this Mr. Latimer wrote the following laconic answer.

"Reverend Mr. Redman, it is even enough for me, that Christ's sheep hear no man's voice but Christ's: 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 talking with the Lord my God."

Martyrdom of Bishop Ridley and Bishop Latimer, Continued...