Actes and Monuments

by John Foxe

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

Mr. Latimer having thus laboured in preaching and teaching in Cambridge about three years, was at length called up to Cardinal Wolsey for heresy, by the procurement of some of the university, where he was content to subscribe and grant to such articles as they then propounded to him.

After that he again returned to the university, where shortly after, by the means of Dr. Butts, the king's physician, a singular good man, he was placed in the number of those who laboured in the cause of the king's supremacy. On this he went to the court, where he remained a certain time in Dr. Butts's chamber, and preached very often in London. At last being weary of the court, and having a benefice offered by the king, at the suit of the lord Cromwell and Dr. Butts, he gladly accepted it, and withdrew from the court, wherewith in no case he could agree.

The royal gift was at West Kingston, in Wiltshire, in the diocese of Sarum. Here this good preacher exercised himself with much diligence, teaching his flock and all the country about. In fine, his diligence was so great, his preaching so powerful, the manner of his teaching so zealous, that there also he could not escape enemies. So true it is what St. Paul foretelleth us;

"Whosoever will live godly in Christ shall suffer persecution." It so happened, that as he was preaching upon the Virgin Mary, and reserving all honour to Christ our only Saviour, certain popish priests being therewith offended, sought and created much trouble against him, drawing out articles and impositions which they falsely and uncharitably imputed unto him; That he should preach against our Lady, for that he reproved in a sermon the superstitious rudeness of certain blind priests, who taught that she never had any sin, and that she was not saved by Christ; that he should say, that saints were not to be worshipped; that Ave Maria was a salutation only, and no prayer; that there was no material fire in hell; and that there was no purgatory, trifling with the subject and saying, that he had rather be in purgatory than in Lollard's Tower.

The chief enemies and molesters of him, besides these country priests, were Dr. Powel, of Salisbury, Dr. Wilson, sometime of Cambridge, a Mr. Hubberdin, and Dr. Sherwood. Of whom some preached and some wrote against him; insomuch that by their procurement he was cited up, and called to appear before Warham, archbishop of Canterbury, and Stokesly, bishop of London, January 29th, 1531. Against which citation, although Mr. Latimer did appeal to his own ordinary, yet notwithstanding that, he was brought to London before Warham and Stokesly, where he was greatly molested, and detained a long time from his cure at home, being called thrice every week before the bishops, to make answer for his preaching, and had certain articles or propositions drawn out and laid to him, whereunto they required him to subscribe. At length he not only perceiving their practical proceedings, but being also much grieved with their troublesome unquietness, who neither would preach themselves, not yet suffer him; he wrote to the archbishop, partly excusing his infirmity, whereby he could not appear at their commandment, partly expostulating with them for so troubling and detaining him from doing his duty, and that for no just cause, but only for preaching the truth against certain vain abuses crept into religion, much needful to be spoken against. The letter is as follows.

"Most Reverend Governor,

"Had not sickness prevented me, I had myself waited on you at your palace; but these fresh troubles have brought on me a sharp return of an old distemper, so that I can't be able to wait on you today without great pain; but that your lordship might no longer in vain expect my coming, I have sent these lines scribbled with mine own hand to your grace, as to a most upright judge, of my excuse, in which I wish I had more time or more judgment to frame a just expostulation with your grace for detaining me so long against my will from my cure, and that so unseasonably, at a time when it most behoves every pastor to be with his flock. But what shall I say, if it is lawful for so mean a prisoner to plead with so great a father? If we esteem a priest good for doing his duty, who, while he remains in this earthly tabernacle, never ceaseth to teach and admonished his congregation, and so much the more as he draws nearer his last home, what must we think of those who neither preach themselves now, nor permit those who are desirous to do it, unless they are bound to do and say nothing but what they please. At first I thought it safe to submit myself entirely to your clemency, but now it seems as safe to justify myself a little, since one thing was pretended in the beginning, but now another, and what will be the end I have great room to doubt; but I hope truth only will be used. First I was sent to London, where I was before the court of Canterbury; then all was stopped that had been done, and the matter had bounds and limits set to it by him who sent me; but so the business was handled and brought into doubt, that at length there seemed no end of it, but that it must be infinitely prolonged. For while, without either method or design, I was questioned of one thing after another, whether pertinent or impertinent, now by one and then by another, if I gave them no answer, or if I answered them to the purpose; which I thought was not imprudent sometimes to put an end to the dispute; I was equally uncivil; while one answer to many and of many things, he may inadvertently say something that may prejudice the most righteous cause. None ought to judge me wicked for what at most they can call but an error of conscience; and to remember all things, it behoves a man to remember the foundation of the other world. When a man acts against conscience, he doth it to gain, to maintain, or defend his own; but what they charge me with is far different, and I believe without example, wickedly requesting to know the cause of my confinement. If any person is disposed to attack my sermons, that they are obscure, or not cautiously enough worded, I am prepared either to explain or vindicate them, for I never preached any thing against the truth, against the councils of the fathers, or the catholic faith. All that my adversaries or detractors truly charge me with, is what I have long desired, and do desire, namely, the improving the common people's judgment. I heartily desired that all men might know and comprehend the disagreement of things, the worth, place, time, degrees, and order proper for each, and how much they are concerned in those things which God has prepared for them to walk in: every man ought to be very diligent in doing the works of his calling; after which, many things indifferent may be done with equal diligence, amongst which are all things which no law has forbid, unless we forbid them to ourselves. It is lawful to use images, to go on pilgrimages, to invocate saints, to remember the souls in purgatory, but these which are voluntary acts are to be so restrained, that they diminished not the just esteem of the precepts of God, which bestow eternal life on those who follow them: then who use them otherwise, are so far from gaining the love of God, that they rather incur his hatred. The true love of God is to keep his commandments, as our Saviour says, 'He who heareth my words and doeth them, he it is who loveth me.' Let no man then have so mean an opinion of the laws of God, as to make them equal to the fancies of men, since by those at the last day before the tribunal of Christ we shall all be judged, and not by these; as Christ says, 'The word that I speak, that shall judge you at the last day:' and what man is able to make amends for the breach of one of those commandments, by any or all of these specious additions? O that we would be but as ready, as diligent, as devoted to do his will, as we are to follow our own empty notions! Many things done with an upright heart God accepts of, making allowances for our infirmities, though he has not commanded or required them; but these things ought to be taken away when they begin to have the force of commands, lest while we do these we omit those that are absolutely necessary; and what can be more absurd than to revere as ordinances of God, the idle fancies of men, whilst his true ordinances are neglected: whence I in behalf of the commandments of God stand hitherto immoveable, not seeking my own but Christ's gain, not my own but God's glory: and whilst I live I will stand steadfast."

"Thus all the German divines have hitherto complained of the intolerable abuse of these things, that no man desirous of the glory of Christ can accept of the ministry without doing what is against his conscience, and if some have submitted to this hardship purely to do good, yet what doth the christian religion suffer by it? unless we are so miserably blinded as to think that these things are to be dispensed with for our own filthy gain, though they are not for the honour of God. Now who can justify the constant practise of such things which in themselves are highly criminal? Some things are constantly performed which ought never, while others are omitted which ought always to be done: now who cannot see this manifest abuse? And who sees, and does not grieve? And who grieves, that would not labour to remove it? And when shall it be removed, while it is constantly preached and commended? Why, it is hardly possible for it not to be universal. It is one thing barely to permit, and another to enforce as law. "Go,' says Christ, 'and teach the people whatsoever I have commanded you.' Let us therefore, by the help of God, go and do this: let us employ our whole strength to preach the sincere word of God, not to flatter or cook up our sermons to men's depraved taste, then shall we be true preachers of God's word. Careless as men are in what relates to God, they are diligent enough in what relates to themselves, to this they want no spurs; but they are miserably deceived by an unjust esteem of things, and an early superstition received in their tender years from their forefathers, which we are hardly able to remember by any preaching, how frequent, how earnest, how sincere and pure soever, which God doth now permit; for in these evil days they who ought to preach themselves, forbid them to preach who are willing the able, and on the contrary, compel timeservers, who damnably detain the miserable people in superstition and false confidence; but the Lord have mercy upon us, and grant we may know his way upon earth, not to be found amongst those to whom he says, 'My ways are not your ways, neither are my thoughts you thoughts.' Hence I dare not subscribe to these propositions, most honoured father, because I would no ways be accessary to the longer continuance of these popular superstitions, lest I should be the author of my own damnation. Were I worthy, I would even give you some advice, but that impertinent thing, the heart, can do little else than guess, none knowing the things of a man but the spirit of a man which is in him. It is not any pride that hinders me from subscribing to these propositions; on the contrary, I am very sorry I cannot wholly perform your request. I know how great a crime it is to disobey God rather than man."

"My head aches so much; and my body is so weak, that I can neither come, nor write over again and correct these lines; but your lordship I hope, will approve, if not the judgment, yet the endeavours of your lordship's devoted servant."

The several articles which he was required by the bishops to subscribe were these;

"I believe that there is a purgatory to purge the souls of the dead after this life; that the souls in purgatory are holpen with the masses, prayers, and alms of the living; that the saints do pray as mediators now for us in heaven; that they are to be honoured by us in heaven; that it is profitable for Christians to call upon the saints, that they may pray as mediators for us unto God; that pilgrimages and oblations done to the sepulchers and relics of saints are meritorious; that they which have vowed perpetual chastity may not marry, nor break their vow, without the dispensation of the pope; that the keys of binding and loosing, delivered to Peter, do still remain with the bishops of Rome his successors, although they live wickedly, and are by no means, nor at any time, committed to laymen; that men may merit and deserve at God's hand by fasting, prayer, and other good works of piety; that they which are forbidden by the bishop to preach, as suspected persons, ought to cease until they have purged themselves before the said bishop, or their superiors, and be restored again; that the fast which is used in Lent and other fasts prescribed by the canons, and by custom received of the Christians, are to be observed and kept; that God in every one of the seven sacraments giveth grace to a man, rightly receiving the same; that consecrations, sanctifyings, and blessings, by use and custom received in the church, are laudable and profitable; that it is laudable and profitable, that the venerable images of the crucifix and other saints should be had in the churches as a remembrance, and to the honour and worship of Jesus Christ and his saints; that it is laudable and profitable to deck and to clothe those images, and set up burning lights before them to the honour of the said saints."

To these articles, whether he did subscribe or not, it is uncertain. It appears by his letter above, that he durst not consent to them; for he says;

"I dare not subscribe to these propositions, because I would no ways be accessory to the longer continuance of these popular superstitions, lest I be the author of my own damnation."

But whether he was compelled afterwards to agree, through the cruel dealings of the bishops, remains a doubt. By the words and the title in Tonstal's register prefixed before the articles, it may see that he did subscribe. The words of the register are these;

"Hugh Latimer, bachelor of divinity, of the university of Cambridge, in a convocation held at West-minster before the lord archbishop of Canterbury, the lord bishop of London, and the rest of the clergy, has acknowledge and made the following confession of his faith, as in these articles, March 21st, 1531."

If these words be true, it may be thought that he subscribed. But it ought to be received with great doubt, considering the subtlety, artifice, and want of candour, that prevailed amongst the Romish party. The following curious incident was related by himself in a sermon preached at Stamford, October 9th, 1550.

"I was once in examination before five or six bishops, where I had much trouble: thrice every week I came to examinations, and many snares and traps were laid to get something. Now God knoweth I was ignorant of the law, but that God gave me wisdom what I should speak; it was God indeed, or else I had never escaped them. At last I was brought forth to be examined into a chamber hung with arras, where I was wont to be examined: but now at this time the chamber was somewhat altered. For whereas before there was wont always to be a fire in the chimney, now the fire was taken away, and in arras hung over the chimney, and the table stood near the fire-place. There was amongst the bishops who examined me, one with whom I had been very familiar, and took him for my great friend, an aged man, and he sat next to the table's end. Then amongst other questions he put forth a very subtle and crafty one, and such an one indeed, as I could not think so great danger in. And when I should make answer, one said, 'I pray you, Mr. Latimer, speak out, I am very thick of hearing, and here may be many that sit far off.' I marvelled at this that I was bid to speak out, and begun to suspect, and give an ear to the chimney; and there I heard a pen writing in the chimney behind the cloth. They had appointed one there to write all mine answers, for they made sure that I should not start from them: there was no starting from them. God was my good Lord, and gave me answer, I could never else have escaped it."

The question then and there objected to him was; Whether he thought in his conscience that he had been suspected of heresy? This was a captious question. There was no holding of peace; for that was to grant himself faulty. To answer it was every way full of danger. But God, who always giveth in need what to answer, helped him, or else he had never escaped their bloody hands. Although what was his answer he doth not there express.

Amongst these hard and dangerous straits, it had been hard for him, and almost impossible to have escaped and continued so long, had not the Almighty helping hand of the Highest preserved him through the power of his prince; who with much favour embraced him, and with his mere power sometimes rescued and delivered him out of the crooked claws of his enemies. Moreover, at length, also through the interest of Dr. Butts and lord Cromwell, he advanced him to the dignity of a bishop, namely, bishop of Worchester. It were too long to stand particularly upon such things as might be brought to the commendation of this pious prelate; but the days then were so dangerous and variable, that he could not in all things do what he would. Yet what he could do, that he performed to the utmost of his strength, so that although he was not utterly able to extinguish all the sparkling relics of superstition, yet he so wrought that they were, in a great measure, lessened of their evil. As for example, in this thing, and divers others, it appeared that when it could not be avoided, but that holy water and holy bread must needs be received, yet so he prepared and instructed them of his diocese, with such informations and lessons, that in receiving thereof superstition should be excluded, and some remembrance taken thereby, teaching and charging the ministers of his diocese, in delivering the holy water and the holy bread, to use these forms. On giving the water, which had been blessed, they were to say to the people;

Remember your promise in baptizing;
Christ, his mercy and blood-shedding,
By whose most holy sprinkling,
Of all your sins you have free pardoning.

And on giving the people the consecrated bread, they were to say-

Of Christ's body this is a token,
Which on the cross for our sins was broken:
Wherefore of your sins you must be foresakers,
If of Christ's death you will be partakers.

Thus this good man behaved himself in his diocese. But still, both in the university and at his benefice, he was tossed and troubled by wicked and evil disposed persons; so in his bishopric also, he was not free from some that sought his trouble. As among many other evil willers, one especially there was, and he no small person, who accused him then to the king for his sermons. He thus explained himself in another discourse;

"In the king's days that is dead, a great many of us were called together before him, to speak our minds in certain matters. In the end one kneeleth down and accuseth me of having preached seditious doctrine. A heavy salutation, and a hard point of such a man's doing, as if I should name you would not think. The king turned to me and said;
'What say you to that, Sir?' Then I kneeled down, and turned first to my accuser, and asked him;
'Sir, what form of preaching would you appoint me in preaching before a king? Would you have me preach nothing as concerning a king in a king's sermon? Have you any commission to appoint me what I shall preach?' Besides this, I asked him divers other questions, and he would make no answer to any of them all; he had nothing to say.

"Then I turned to the king, and submitted myself to his grace, and said;
'I never thought myself worthy, nor did I ever sue to be a preacher before your grace, but I was called to it, and would be willing to give place to my betters; for I grant that there be a great many more worthy of the room than I am. And if it be your grace's pleasure so to allow them for preachers, I could be content to carry their books after them. But if your grace allow me for a preacher, I would desire you to give me leave to discharge my conscience, and thus to frame my doctrine according to my audience. I had been a very blockhead to have preached so at the borders of your realm, as I preach before your grace.'

And I thank Almighty God that my sayings were well accepted of the king; for like a gracious lord he turned into another communication. It is even as the scripture saith;
'The Lord directeth the king's heart.' Some of my friends came to me with tears in their eyes, and told me, they expected I should have been in the Tower the same night."

Besides this, divers other conflicts and combats this godly bishop sustained in his own country and diocese, in taking the cause of right and equity against oppression and wrong. Thus he continued in his laborious function of a bishop till the coming of the six articles. Then being distressed through the straitness of time, he must either sacrifice a good conscience, or else forsake his bishopric; the latter of which he freely did, and Dr. Shaxton, bishop of Salisbury, resigned likewise with him. At which time he threw off his rochet in his chamber among his friends, and suddenly gave a leap for joy, on being discharged of such a heavy burden. However, he was not so lightened, but that troubles and labours followed him wheresoever he went. For a little after he renounced his bishopric, he was much bruised by the fall of a tree: then coming up to London for remedy, he was molested and troubled by the bishops, and was at length sent to the Tower, where he remained prisoner till the king Edward came to the crown, by which means the golden mouth of this preacher, long shut up before, was not opened again. He continued all the reign of Edward labouring in the Lord's harvest most fruitfully, discharging his talent at Stamford, and before the duchess of Suffolk, and many other places in this realm, as at London in the Convocation-house, and especially before the king at the court. In the inner garden, which had been applied to lascivious and courtly pastimes, there he dispensed the fruitful word of the glorious gospel of Jesus Christ, preaching before the king and his whole court, to the edification of many; for the most part twice every Sunday, although being so bruised by the fall of a tree, and above sixty-seven years of age.

As the diligence of this man of God never ceased all the time of king Edward, to profit the church both publicly and privately, so it is likewise to be observed, that the same good Spirit of God who assisted and comforted him in preaching the gospel, did also enable him to foretell all those plagues which afterwards ensued; if England ever had a prophet, he seemed to be one. And for himself, he ever affirmed that the preaching of the gospel would cost him his life, to which he no less cheerfully prepared himself; for after the death of king Edward, and not long after Mary was proclaimed queen, a pursuivant was sent down into the country to call him up, of whose coming, although Mr. Latimer lacked no forewarning, being informed thereof about six hours before by one John Careless, yet he was so far from endeavouring to escape, that he prepared himself for his journey before the officer came to his house.

At this the pursuivant marvelled, when Mr. Latimer said unto him;

"My friend, you are a welcome messenger unto me. And be it known unto you and to all the world, that I go as willingly to London at this present, being called by my prince to render a reckoning of my doctrine, as ever I was at any place in the world. I doubt not but that God, as he hath made me worthy to preach his word before two excellent princes, so will he able me to witness the same unto the third, either to her comfort or discomfort eternally."

When the pursuivant had delivered his letters, he departed, affirming that he had command not to wait for him. By this it was manifest that they would not have had him appear, but rather to have fled out of the realm, knowing that his constancy would deface them in their popery, and confirm the godly in the truth.

Coming up to London, and entering by Smithfield he merrily said, that Smithfield had long groaned for him. He was then brought before the council, where he patiently bearing all the mocks and taunts given him by the scornful papists, was again sent to the Tower: there being assisted by the heavenly grace of Christ, he meekly endured imprisonment a long time, notwithstanding the cruel and unmerciful usage of his enemies, who then thought their kingdom would never fall; yet he shewed himself not only patient, but also merry and cheerful, above all that they could work against him: yea, such a valiant spirit the Lord gave him, that he was able not only to despise the terrors of prisons and torments, but also to deride and laugh to scorn even the cruel proceedings of his enemies. It is well known to many what answer he made to the lieutenant when he was in the Tower. For when the lieutenant's man upon a time came to him, the aged father, kept without fire in the frosty winter, and well nigh starved with cold, bade the man tell his master, that if he did not look better after him, perchance he might deceive him; meaning by a premature death.

The lieutenant hearing this, and not knowing what to make of so odd a speech, and fearing that he would in earnest make his escape, began to look more strictly to his prisoner, and so coming to him, charged him with his words, at the same time reciting them. His answer was;

"So I said, for I suppose you expect that I should burn; but except you let me have some fire, I am like to deceive your expectation, for I am in danger of starving here with cold."

Thus this good man passing a long time in the Tower, with as much patience as a man in his case could do, from thence was carried to Oxford, with Cranmer and Ridley, there to dispute upon articles sent down from Gardiner, bishop of Winchester as before mentioned: the manner and order of which disputations between them and the university doctors, having been sufficiently expressed. Where also is declared, how and by whom Mr. Latimer, with his fellow-prisoners, were condemned after disputations, and so committed again to the prison, where they continued from the month of April till October, occupied either with brotherly conference fervent prayer, or fruitful writing.

Mr. Latimer, by reason of the feebleness of his age, wrote least of all the distinguished martyrs of the day, especially in the latter time of his imprisonment; but in prayer he was fervently occupied, earnestly sending up to the throne of grace the following among numerous other petitions; That as God had appointed him to be a preacher of his word, so also he would give him grace to stand to his doctrine until his death. That God of his great mercy would restore his gospel to England once again. That of his good providence he would preserve the lady Elizabeth, whom in his prayer he used to name, and even with tears desiring God to make her a comfort to England. The answer to this prayer especially reminds us that "the prayer of a righteous man availeth much." So it appeared in the present case: indeed all the requests of this faithful servant were fully granted. His letters were equally to his prayers. Many of them were written in Latin; and they are so numerous and so long, that our limits will not admit of their insertion.

"I read in Scripture of two certifications; one to the Romans: 'We being justified by faith have peace with God.' If I see the blood of Christ with the eye of my soul, that is true faith, that his blood was shed for me, etc. Another in the epistle of St. John: 'We know that we are translated from death to life, because we love the brethren." But I read not that I have peace with God, or that I am translated from death to life, because I see with my bodily eye the blood of Hayles. It is very probable, that all the blood that was in the body of Christ, was united and knit to his Divinity, and then no part thereof shall return to his corruption. And I marvel that Christ shall have two resurrections. And if it were that they did violently and injuriously pluck it out of his body when they scourged him and nailed him to the cross, did see it with their bodily eye, yet they were not in can life. And we see the self-same blood in form of wine, when we have consecrated, and may both see it, feel it, and receive it to our damnation, as touching bodily receiving. And many do see it at Hayles without confession, as they say. God knoweth all, and the devil in our time is not dead."

"Christ hath left a doctrine behind him, wherein we be taught how to believe, and what to believe; he doth suffer the devil to use his craftiness, for our trial and probation. It were little thank-worthy to believe well and rightly, if nothing should move us to false faith, and to believe superstitiously. It was not in vain that Christ said, "Beware of false prophets." But we are secure and careless as though false prophets could not meddle with us, and as if the warning of Christ were no more earnest and effectual, than is the warning of mothers when they trifle with their children. Lo, Sir, how I run at riot beyond measure. When I began, I was minded to have written but half a dozen lines; but thus I forget myself, whenever I write to a trusty friend, who will take in worth my folly, and keep it from mine enemy."

"As for Dr. Wilson, I know not what I should say: but I pray God endue him with charity. Neither he nor any of his countrymen did ever love me, since I did inveigh against their factions, and partiality in Cambridge. Before that, who was more favoured of him than I? That is the bile that may not be touched. A certain friend showed me, that Dr. Wilson is gone now into his country, about Beverley in Holderness, and from thence he will go a journey through Yorkshire, Lancashire, Cheshire, and so from thence to Bristol. What he intendeth by this progress God knoweth, and not I. If he come to Bristol, I shall hear."

"As for Hubberdin he is a man of no great learning, nor yet of stable wit. He is here servus hominum; for he will preach whatsoever the bishops will bid him. Verily in my mind they are more to be blamed than he. He doth magnify the pope more than enough. As for our Saviour Christ and christian kings, they are little beholden to him. No doubt he did miss the cushion in many things. Howbeit, they that did send him, men think, will defend him; I pray God amend him and them both. They would fain make matter against me, intending so either to deliver him by me, or else to rid us both together, and so they would think him well bestowed."

"As touching Dr. Powel, how highly he took upon him in Bristol, and how little he regarded the sword, which representeth the king's person, many can tell you. I think there is never an earl in this realm that knoweth his obedience by Christ's commandment to his prince, and knoweth what the sword doth signify, that would have taken upon him so stoutly. However, master mayor, as he is a profound wise man, did flout him prettily; it were too long to write all. Our pilgrimages are not a little beholden to him, in favour of which he alleged this text: "Whoever leaveth father, house, wife, kindred, and his own life also for me, shall be my disciple." But that you may perceive his hot zeal and crooked judgment. Because I am so belied, I could wish that it would please the king's grace to command me to preach before his highness a whole year together every Sunday, that he himself might perceive how they belie me, saying, that I have neither learning nor utterance worthy thereunto. I pray you pardon me, I cannot make an end."

Besides his letter to master Morrice, and two epistles in Latin, he also wrote other letters, as two to sir Edward Baynton, which contain much fruitful matter and worthy to be known, albeit space can here be had only for a few extracts. The letter from which these are given was an answer to one from Baynton, the purport of which is shown in Latimer's reply:

"Either I am certain or uncertain that it is truth that I preach. If it be truth, why may not I say so, to courage my hearers to receive the same more ardently, and ensue it more studiously? If I be uncertain, why dare I be so bold to preach it? And if your friends, in whom ye trust so greatly, be preachers themselves, after their sermon I pray you to ask them whether they be certain and sure that they taught you the truth or no; and send me word what they say, that I may learn to speak after them. If they say they be sure, ye know what followeth: if they say they be unsure, when shall you be sure, that have so doubtful teachers and unsure? And you yourselves, whether are you certain or uncertain that Christ is your Saviour? And so forth of other articles that ye be bounden to believe."

"Our knowledge here, you say, is but 'per speculum in enigmate:' what then? ergo, it is not certain and sure. I deny your argument; yea, if it be by faith, it is much sure, 'because the certainty of faith is the most surest certainty;' there is a great discrepance between certain knowledge and clear knowledge, for that may be of things absent that appear not, this requireth the presence of the object, I mean of the thing known; so that I certainly and surely know the thing which I perfectly believe, though I do not clearly and evidently know it. I know your school subtleties as well as you, which dispute as though enigmatical knowledge, that is to say, dark and obscure knowledge, might not be certain and sure knowledge, because it is not clear, manifest, and evident knowledge; and yet there have been which have had a zeal, but not after knowledge. True it is there have been such, and yet are too many to the great hinderance of Christ's glory, which nothing doth more obscure, than a hot zeal accompanied with great authority without right judgment. There have been also, which have had knowledge without any zeal of God, who holding the verity of God in unrighteousness, shall be beaten with many stripes, while they knowing the will of God do nothing thereafter. I mean not among Turks and Saracens that be unchristened, but of them that be christened. And there have been also, they that have lost the spiritual knowledge of God's word which they had before, because they have not followed after it, nor promoted the same, but rather with their mother's wits have impugned the wisdom of the Father, and hindered the knowledge thereof, which therefore hath been taken away from them; that Christ may be justified in his sayings, and overcome when he is judged: threatening to him that hath not, that also which he hath (that is, that which he seemeth to have) shall be taken from him: because to abuse that which a man hath, or not use it well, is as not to have it; and also seeing it is true, that God's wisdom will not dwell in a body subject to sin, albeit it abound in carnal wisdom too much: for the mere carnal and philosophical understanding of God's Scriptures is not the wisdom of God, which is hid from the wise, and is revealed to little ones. And if to call this or that truth requireth a deep and profound knowledge, then every man hath either a deep and profound knowledge, or else no man can call this or that truth; and it behoveth every preacher to have this deep and profound knowledge, that he may call this or that truth, which this or that he taketh in hand to preach for the truth; and yet he may be ignorant and uncertain in many things, as Apollos was; but which things he will not attempt to preach for the truth. As for myself, I trust in God I have my senses well enough exercised to discern good and evil in those things, which (being without deep and profound knowledge in many things) I preach not: yea, there be many things in Scripture, nor yet with help of all interpreters that I have, no content myself and others in all scrupulosity that may arise; but in such I am wont to wade no further into the stream, than that I may either go over or else return back again, having ever respect, not to the ostentation of my little wit, but to the edification of them that hear me, as far forth as I can, neither passing mine own nor yet their capacity."

"And such manner of argumentations might well serve the devil contra pusillanimes, to occasion them to wonder and waver in the faith, and to be uncertain in things in which they ought to be certain: or else it may appear to make and serve against such preachers as will define great subtleties and high matters in the pulpit, which no man can be certain and sure of by God's word to be truth, unless a man had a superlative sense to discern good and evil. Such arguments might appear to make well against such preachers, not against me, which simply and plainly utter true faith and the fruits of the same, which be the good works of God, that he hath prepared for us to walk in, every man to do the thing that pertaineth to his office and duty in his degree and calling, as the word appointeth, which thing a man may do with soberness, having a sense but indifferently exercised to discern good and evil. For it is but foolish humility, willingly to continue always an infant in Christ and in infirmity. In reproof of which it was said;

"Ye have need of milk and not of strong meat." For St. Paul saith not; "Be he humble, so as to deceive yourselves by ignorance." For though he would not that we should think arrogantly of ourselves, and above what it becometh us to think of ourselves, but so to think of ourselves that we may be sober and modest; yet he biddeth us so to think of ourselves, as God hath distributed to every one the measure of faith. For he that may not with meekness think in himself what God hath done for him, and of himself as God hath done for him, how shall he, or when shall he give due thanks to God for his gifts? And if your friends will not allow the same, I pray you inquire of them, whether they may with sobriety and modesty follow St. Paul's advice, where he saith unto us all;

"Be not children in understanding, but in maliciousness be ye infants." God give us all grace to keep the mean, and to think of ourselves neither too high nor too low, but so that we may restore unto him who hath sent abroad his gifts again, with good use of the same, so that we do our part with the same, to the glory of God."

"I pray you what mean your friends by a Christian congregation? All those who have been baptised? But many of those be in a worse condition, and shall have greater damnation, than many unbaptised. For it is not enough to a christian congregation that is of God, to have been baptised: but it is to be considered what we promise when we are baptised, to renounce satan, his works, his pomps. Which things if we busy not ourselves to do, let us not boast that we profess Christ's name in a Christian congregation in one baptism. And whereas they add, "in one Lord, "I read in Matt. xvii., "Not every one that saith Lord, Lord,' etc. And in Luke the Lord himself complaineth and rebuketh such professors and confessors, saying to them, 'Why call you me Lord, Lord, and do not that I bid you?' Even as though it were enough to a Christian man, or to a Christian congregation, to say every day, 'Domine, dominus noster,' and to salute Christ with a double 'domine.' But I would your friends would take the pains to read over Chrysostome, super Matthaeum, hom. 49. cap. 24, to learn to know a Christian congregation, if it will please them to learn at him. And whereas they add, ' in one faith.' St. James saith boldly, "show me thy faith by thy works." And St. Jerome, "If we believe, we show the truth in working.' And the Scripture saith, "He that believeth God, attendeth to his commandments:' And the devils do believe to their little comfort. I pray God to save you and your friends from believing congregation, and from that faithful company!"

"But now your friends have learned of St. John, that 'every one that confesseth Jesus Christ in flesh, is of God:' and I have learned of St. Paul, that there have been, not among the heathen, but among the Christians, which confess Christ with their mouth, and deny him with their acts: so that St. Paul should appear to expound St. John, saving that I will not affirm anything as of myself, but leave it to your friends to show you, 'utrum qui factis negant Christum et vita sint ex Deo necne per solam oris confessionem:' for your friends to know well enough by the same St. John, 'qui ex Deo est, non peccat:' and there both have been and be now too many, 'which with mouth only confess Christ to be come in the flesh;' but will not effectually hear the word of God, by consenting to the same, notwithstanding that St. John saith;
'He who is of God, heareth God's word; you hear not, because you are not of God.' And many shall hear, 'I never knew you,' which shall not alonely be christened, but also shall 'prophetare,' and do puissant things in the name of Christ. St. Paul said, there would come ravening wolves, which would not spare the flock: meaning of them who should with their lips confess Christ in the flesh, and yet usurp the office; which Christ biddeth us beware of, saying, 'They shall come in sheep's clothing;' not feeding, but smiting their fellows, eating and drinking with the drunken, which shall have their portion with hypocrites. They are called servants, I suppose, because they confess Christ in the flesh; and naughty they are called, because they deny him in their deeds, not giving meat in due season, and exercising mastership over the flock. And yet your friends reason as though there could none bark and bite at true preachers, but they that be unchristened, notwithstanding that St. Augustine, upon the same epistle of St. John, calleth such confessors of Christ, antichrist; and so making division, not between christened and unchristened, but between christians and antichristians, when neither tongue nor pen can divide the antichristian from their blind folly."

Master Latimer growing in some favour with the king, and seeing the great decay of Christ's religion by reason of proclamations forbidding the reading of God's holy Scriptures, and touched therefore with the zeal of conscience, directed unto king Henry a long letter, thereby intending by all means possible to persuade the king's mind to set open again the freedom of God's holy word amongst his subjects. The whole letter would well repay perusal, but space will only serve to exhibit the following extracts:

"To the most mighty prince, king of England, Henry the Eighth, grace, mercy, and peace from God the Father, by our Lord Jesus Christ. The holy doctor, St. Augustine, in an epistle which he wrote to Casalandus saith, that he which for fear of any power hideth the truth, provoketh the wrath of God to come upon him, for he feareth men more than God. And according to the same, the holy St.John Chrysostom saith, that he is not only a traitor to the truth, which openly for truth teacheth a lie; but he also which doth not freely pronounce and show the truth that he knoweth. These sentences, most redoubted king, when I read now of late, and marked them earnestly in the inward parts of mine heart, they made me sore afraid, troubled, and vexed me grievously in my conscience; and at the last drove me to this strait, that either I must show forth such things as I have read and learned in Scripture, or else be of that sort who provoke the wrath of God upon them, and be traitors unto the truth: the which thing, rather than it should happen, I had rather suffer extreme punishment."

"First, and before all things, I will exhort your grace to mark the life and process of our Saviour Christ, and his apostles, in preaching and setting-forth of the gospel; and to note also the words of our master Christ, which he said to his disciples when he sent them forth to preach his gospel; and to these have ever in your mind the golden rule of our master Christ, 'The tree is known by the fruit;' for by the diligent marking of these, your grace shall clearly know and perceive who be the true followers of Christ, and teachers of his gospel, and who be not. And concerning the first, all Scripture showeth plainly, that our Saviour Jesus Christ's life was very poor."

"But this he did to show us that his followers and vicars should not regard and set by the riches and treasures of this world, but after the saying of David we ought to take them, which saith thus: "If riches, promotions, and dignity happen to a man, let him not set his affiance, pleasure, trust, and heart upon them.' So that it is not against the poverty in spirit, which Christ preacheth in the gospel of St. Matthew, chapter v., to be rich, to be in dignity and in honour, so that their hearts be not fixed and set upon them so much, that they neither care for God nor good men. But they be enemies to this poverty in spirit, have they never so little, that have greedy and desirous minds to the goods of this world, only because they would live after their own pleasures and lusts. And they also be privy enemies (and so much the worse) which have professed, as they have say, wilful poverty, and will not be called worldly men; and they have lords' lands, and kings' riches. Yea, rather than they would lose one jot of that which yea, between the king and his subjects, and cause rebellion against the temporal power, to the which our Saviour Christ himself obeyed, and paid tribute as the gospel declareth; unto whom the holy apostle St. Paul teacheth every Christian man to obey: yea, and beside all this, they will curse and ban, as much as in them lieth, even into the deep pit of hell, all that gainsay their appetite, whereby they think their goods, promotions, or dignities should decay. And although I named the spiritual to be corrupt with this unthrifty ambition, yet I mean not all to be faulty therein, for there be some good of them: neither will I that your grace should take away the goods due to the church, but take away such evil persons from the goods, and set better in their stead."

"The holy apostle St. Paul saith, that 'every man that will live godly in Christ Jesus, should suffer persecution.' And also he saith further, in the Epistle written to the Philipians, in the first chapter, that 'it is not only given to you to believe in the Lord, but also to suffer persecution for his sake.' Wherefore take this for a sure conclusion, that there, where the word of God is truly preached, there is persecution, as well of the hearers as of the teachers: and where is quietness and rest in worldly pleasure, there is not the truth. For the world loveth all that are of the world, and hateth all things that are contrary to it. And, to be short, St. Paul calleth the gospel the word of the cross, the word of punishment. And the holy Scripture doth promise nothing to the favourers and followers of it in this world, but trouble, vexation, and persecution, which these worldly men cannot suffer, nor away withal. Therefore pleaseth it your good grace to return to this golden rule of our Master and Saviour Jesus Christ, which is this, 'By their fruits you shall know them.'"

"But as concerning this matter, other men have showed your grace their minds, how necessary it is to have the Scripture in English. The which thing also your grace hath promised by your last proclamation: the which promise I pray God that your gracious highness may shortly perform, even to-day, before to-morrow. Seeing that our Saviour Christ hath sent his servants, that is to say, his true preachers, and his own word also, to comfort our weak and sick souls, let not these worldly men make your grace believe that they will cause insurrections and heresies, and such mischiefs as they madly imagine, lest that he be avenged upon you and your realm, as he hath ever upon them which have obstinately withstood his word."

"Wherefore, gracious king, remember yourself, have pity upon your soul; and think that the day is even at hand, when you shall give account of your office, and of the blood that hath been shed with your sword. In the which day that your grace may stand steadfastly, and not be ashamed, but be clear and ready in your reckoning, and to have (as they say) your 'quietus eat' sealed with the blood of our Saviour Christ, which only serveth at that day, is my daily prayer to him that suffered death for our sins, which also prayeth to his Father for grace for us continually. To whom be all honour and praise for ever, Amen. The Spirit of God preserve your grace. Anno Domini 1530. Prom. die Decembris."

In this letter of master Latimer we have to consider his good conscience to God, his good-will to the king, the duty of a right pastor unto truth, and his tender care to the church of Christ. Further, we may note the subtle practices of prelates in abusing the name and authority of kings, to set forth their own malignant proceedings; and also the great boldness of this man, who durst, in defence of Christ's gospel, so freely and plainly counsel that which no other durst once speak of. And yet God so wrought with his servant's bold adventure that no danger nor displeasure rose to him thereby, but rather thanks and good-will of his prince, who soon after advanced him to the bishopric of Worchester.

During the time that the said master Latimer was prisoner in Oxford, we read not of much that he did write besides his conference with Dr. Ridley, and his protestation at the time of his disputation. Otherwise of letters we find very few, or none, save only these few lines, which he wrote to one Mrs. Wilkinson of London, a godly matron, and an exile afterward for the gospel's sake: who, so long as she remained in England, was a singular patroness to the good saints of God, and learned bishops, as to Hooper, to the bishop of Hereford, to Coverdale, to Latimer, to Cranmer, and many others.

Touching the memorable acts and doings of this worthy man, among many others this is not to be neglected, what a bold enterprise he attempted in sending to king Henry a present, the manner whereof is this. There was then, and remaineth still, an ancient custom received from the old Romans, that upon New-year's day, every bishop with some handsome New-year's gift should gratify the king; and so they did, some with gold, some with silver, some with a purse full of money, and some one thing, some another. But master Latimer, being bishop of Worchester then, among the rest, presented a New Testament for his New-year's gift, with a napkin having this posy about it, Fornicators et adulteros judicabit Dominus.

God will judge fornicators and adulterers.

And thus thou hast, gentle reader, a sketch of the life both of master Ridley and of master Latimer severally by themselves set forth and described, with their chief proceedings from time to time until this present month of October 1555: in the which month they were brought forth together to their final examination and execution. Wherefore as they were together joined both in one cause and martyrdom, we will, by the grace of Christ, so prosecute the rest that remaineth concerning their latter examination, degrading, and constant suffering.

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