Actes and Monuments

by John Foxe

History and Martyrdom of Bishop Ridley and Bishop Latimer, Continued

After the appearing of Thomas Cranmer, archbishop of Canterbury, before the pope's delegate, and the queen's commissioners, in St. Mary's church at Oxford, about the 12th of September, (whereof more shall be said, by God's grace, when we come to the death of the said archbishop;) shortly after, on the 28th of the said month, was sent down to Oxford another commission from cardinal Pole, legate a latere, to John White, bishop of Lincoln, to Dr. Brooks, bishop of Glouchester, and Dr. Holyman, bishop of Bristol.

The contents and virtue of which commission were, that the said bishops should have full power and authority to cite, examine, and judge master Latimer and Dr. Ridley, for divers and sundry erroneous opinions, which the said Hugh Latimer and Nicholas Ridley did hold and maintain in open disputations had in Oxford, in the months of May, June, and July, in the year of our Lord 1554, as long before, in the time of perdition, and since. Which opinions, if they would now recant, giving and yielding themselves to the determination of the universal and catholic church planted by Peter in the blessed see of Rome, that then the deputed judges, by the authority of their commission, should have power to receive the penitent persons, and forthwith administer unto them the reconciliation of the holy father the pope. But if they would stoutly and stubbornly maintain their erroneous opinions, then the said lords by their commission should proceed in form of judgment, according to the law of heretics; that is, degrade them from their promotion and dignity of bishops, priests, and all other ecclesiastical orders, pronounce them as heretics, cut them off from the church, and deliver them up to receive the punishment due to such heresy and schism.

Wherefore, the last of September, Nicholas Ridley and Hugh Latimer were cited to appear before the said lords, in the divinity school at Oxford, at eight of the clock. At which time thither required the lords, placing themselves in the high seat made for public lectures and disputations, according to the usage of that school. And after the said lords were placed and set, the said Latimer and Ridley were sent for; and first appeared Dr. Ridley, and anon master Latimer. But because it seemed good severally to examine them, Latimer was kept back until master Ridley was thoroughly examined. Therefore, soon after the coming of Ridley into the school, the commission was published by an appointed notary, and openly read. Ridley at first stood bareheaded, but as soon as he had heard the cardinal named, and the pope's holiness, he put on his cap. Wherefore after the commission was published, the conference thus proceeded.

Lincoln. Mr. Ridley, although neither I, nor yet my lords here, in respect of our own persons, look for cap or knee, yet because we bear and represent such persons as we do, that is, my lord cardinal's grace, legate a latere to the pope's holiness, as well in that he is of a noble parentage (here Dr. Ridley moved his cap with low obeisance) descending from the royal blood, as in that he is a man worthy to be reverenced with all humility, for his great knowledge and learning, noble virtues and godly life, it would have become you at this name to have uncovered your head. Wherefore except you will of your ownself take the pains to put your hand to your head, and at the nomination, as well of the said cardinal, as of the pope's holiness, uncover the same, you will cause us to oblige some man to pluck off your cap.

Ridley. Respecting what you said, my lord, that you of your own persons desire no cap or knee, but only require it in consideration of your representing the cardinal's grace, I would have you know, that I put on my cap at the naming of him, not for any contumacy that I bear towards your own persons, nor for any derogation of honour towards the lord cardinal. For I know him to be a man worthy of all humility, reverence, and honour, in that he came of the most regal blood, and in that he is a man endued with manifold graces of learning and virtue; and as touching these virtues and points, I, with all humility (here he put off his cap and bowed his knee) and obeisance, reverence, and honour his grace. But as he is a legate to the bishop of Rome (and therewith put on his cap) whose usurped supremacy and abused authority I utterly refuse and renounce, I may in no wise give obeisance or honour unto him, lest my so doing might be prejudicial to mine oath, and a derogation to the verity of God's words: therefore that I might not only by confession profess the truth, in not reverencing the renounced authority, contrary to God's word, but also in gesture, in behaviour, and all my doings, express the same, I have put on my cap, and for this consideration only, and not for any contumacy to your lordships, neither contempt of this worshipful audience, or derogation of honour due to the cardinal's grace.

Lin. Mr. Ridley, you excuse yourself of that with which we pressed you not, in that you protest you keep on your cap, neither for any contumacy towards us, nor for any contempt of this audience; which although justly they may, yet in this case do not require any such obeisance of you; neither in derogation of any honour due to my lord cardinal for his regal decent (at which word Dr. Ridley moved his cap) and excellent qualities; for although in all the premises honour be due, yet in these respects we require none of you, but only in that my lord cardinal's grace is here in England, deputy of the pope's holiness, (at which word the lords and others put off their caps, and Dr. Ridley put on his) and therefore we say unto you the second time, that except you take the pains yourself, to put your hand to your head, and put off your cap, you shall put us to the pains to cause some man to take it from you, except you allege some infirmity and sickness, or other more reasonable cause, upon the consideration whereof we may do as we think good.

Ridley. The premises I said only for this end, that it might as well appear to your lordships, as to this worshipful audience, why and for what consideration I sued such kind of behaviour, in not humbling myself to your lordships with cap and knee: and as for my sickness, I thank my Lord God, that I am as well at ease as I have been this long time; and therefore I do not pretend that which is not, but only this, that it might appear by this my behaviour, that I acknowledge in no point that usurped supremacy of Rome, and therefore contemn and utterly despise all authority coming from him.

Then the bishop of Lincoln, after the third admonition, commanded one of the beadles to take his cap from his head. Dr. Ridley bowing his head to the officer, gently permitted him to take it away. After this the bishop of Lincoln, in a long oration, exhorted Ridley to recant, and submit himself to the universal faith of Christ, endeavouring to prove the right of supremacy in the church of Rome, charging him also, with having formerly been favourable to their doctrines and ceremonies. Ridley heard him patiently, and when he had concluded, desired his patience to suffer him to speak somewhat of the premises, lest the multitude of things might confound his memory; and having leave granted him, he thus spake:

"I most heartily thank your lordship, as well for your gentleness, as for your good and favourable zeal in this learned exhortation, in which I have marked especially three points, by which you sought to persuade me to leave my doctrine and religion, (which I perfectly know to be grounded, not upon man's imaginations and decrees, but upon the infallible truth of Christ's gospel,) and to return to the Romish see. First, the first point is this, that the see of Rome taking its beginning from Peter, upon whom you say Christ hath builded his church, hath in all ages lineally, from bishop to bishop, been brought to this time. Second, that even the holy fathers have in their writings confessed the same. Third, that I myself was of the same opinion, and altogether with you I did acknowledge the same."

"First, as touching the saying of Christ, from whence your lordship gathereth the foundation of the church upon Peter, truly the place is not to be understood as you take it, as the circumstance of the place will declare. For after Christ had asked his disciples whom men judged him to be, and they answered, that some had said he was a prophet, some Elias, some one thing, some another; then he said, 'Whom say ye that I am?' Then Peter answered, ' I say that thou art Christ the Son of God.' To whom Christ answered, 'I say thou art Peter, and upon this stone I will build my church;' that is to say, Upon this stone, not meaning Peter himself, as though he would have constituted a mortal man, so frail and brittle a foundation of his stable and infallible church: but upon this rick-stone, that is, this confession of thine, that I am the Son of the living God, I will build my church. For this is the foundation and beginning of all christianity, with word, heart, and mind, to confess that Christ is the Son of God. Here we see upon what foundation Christ's church is built, not upon the frailty of man, but upon the stable and infallible word of God."

"As touching the lineal descent of the bishops in the see of Rome, true it is, that the patriarchs of Rome in the apostles' time, and long after, were great maintainers of Christ's glory, in which, above all other countries and regions, there especially was preached the true gospel, the sacraments were most duly administered; and as, before Christ's coming, it was a city so valiant in prowess, and martial affairs, that all the world was in a manner subject to it; and after Christ's passion divers of the apostles there suffered persecution for the gospel's sake: so after that the emperors, their hearts being illuminated, received the gospel, and became christians, the gospel there, as well for the fame of the place, flourished most, whereby the bishops of that place were had in more reverence and honour, most esteemed in all councils and assemblies, not because they acknowledge them to be their head, but because the place was most reverenced and spoken of, for the great power and strength of the same. As now here in England, the bishop of Lincoln, in sessions and sittings, hath the pre-eminence of other bishops, not that he is the head and ruler of them; but for the dignity of the bishopric. Wherefore the doctors in their writings have spoken most reverently of this see of Rome, and in their writings preferred it; and this is the prerogative which your lordship did rehearse the ancient doctors to give to the see of Rome. In the same manner I cannot nor dare but commend, reverence, and honour the see of Rome, so long as it continued in the promotion and setting forth of God's glory, and in due preaching of the gospel, as it did many years after Christ, But after that the bishops of that see, seeking their own pride, and not God's honour, began to set themselves above kings and emperors, challenging to them the title of God's vicars, the dominion and supremacy over all the world, I cannot but with St. Gregory, a bishop of Rome also, confess that place is the very true Antichrist, whereof St. John speaketh by name of the whore of Babylon; and say, with Gregory, 'He that maketh himself a bishop over all the world, is worse than Antichrist.'"

"Whereas you say St. Augustine should seem not only to give such a prerogative, but also supremacy tot he see of Rome, in that he saith all the christian world is subject to the church of Rome, and therefore should give to that see a certain kind of subjection; I am sure that your lordship knoweth, that in Augustine's time there were four patriarchs, of Alexandria, Constantinople, Antioch, and Rome, which patriarchs had under them certain countries; as in England the archbishop of Canterbury hath under him certain bishoprics in England and Wales, to whom he may be said to be their patriarch. Also your lordship knoweth right well, that at the time Augustine wrote that book he was then bishop in Africa. Farther, you are not ignorant, that between Europe and Africa lieth the sea called the Mediterranean sea, so that all the countries in Europe to him which is in Africa, may be called countries beyond the sea. Hereof Augustine saith, 'All the christian countries beyond the seas and remote regions, are subject to the see of Rome.' If I should say all countries beyond the sea, I do except England, which to me now, being in England, is not beyond the sea. In this sense, Augustine saith, 'All the countries beyond the sea are subject to the see of Rome;' declaring thereby that Rome was one of the sees of the four patriarchs, and under it Europe. By what subjection I pray you? only for a pre-eminence; as we here in England say, that all the bishoprics are subject to the archbishoprics."

"For this pre-eminence also the other doctors say, that Rome is the mother of churches, as the bishopric of Lincoln is mother to the bishopric of Lincoln, and they were once both one; and so is the archbishopric of Canterbury mother to the other bishoprics which are in her province. In like manner the archbishopric of York, is mother to the north bishoprics; and yet no man will say, that Lincoln, Canterbury, or York, is supreme head to the other bishoprics; neither then ought we to confess the see of Rome to be supreme head, because the doctors, in their writings, confess the see of Rome to be mother of churches."

"Where you say, I was once of the same religion as you are of, the truth is, I cannot but confess the same. Yet so was St. Paul a persecutor of Christ. But in that you say, I was one of you not long ago, in that I, in doing my message to my lord of Winchester, should desire him to stand stout in that gross opinion of the supper of the Lord: in very deed I was sent, as your lordship said, from the council to my lord of Winchester, to exhort him also to receive the true confession of justification; and because he was very refectory, I said to him, 'What make you so great a matter herein? you see many anabaptists rise against the sacrament of the altar; I pray you, my lord, be diligent in confounding of them!' for at that time my lord of Winchester and I had to do with two anabaptists in Kent. In this sense I willed my lord to be stiff in the defence of the sacraments against the detestable errors of anabaptists, and not in the confirmation of that gross and carnal opinion now maintained."

"In like manner, respecting the sermon which I made at St. Paul's Cross, you shall understand, that there were at St. Paul's, and divers other places, fixed railing bills against the sacrament, terming it Jack of the Box, the Sacrament of the Halter, round Robin, with other unseemly terms; for which causes, to rebuke irreverent behaviour of certain evil-disposed persons, I preached as reverently of that matter as I might, declaring what estimation and reverence ought to be given to it, what danger ensued the mishandling thereof; affirming in that sacrament to be truly and verily the body and blood of Christ, effectually by grace and spirit; which words the unlearned understanding not, supposed that I had meant of the gross and carnal being which the Romish decrees set forth, that a body having life and motion should be indeed under the shapes of bread and wine."

Lin. Well, Dr. Ridley, thus you wrest places to your own pleasure. I could bring many more places of the fathers for a confirmation of what I have advanced; but we came not hither to dispute with you, but only to take your answers to certain articles; and used this in the way of disputation, in which you interrupted me: wherefore I will return thither again. You must, first of all, consider that the church of Christ lieth not hid, but is a city on the mountain, and a candle in the candlestick. The church of Christ is catholic, and universally spread throughout the world. Wherefore, for God's love, be you not singular; acknowledge with all the realm the truth, it shall not be prejudicial to the crown; for their majesties the king and queen have renounced that usurped power taken of their predecessors, and justly have renounced it. I am sure you know there are two powers, the one declared by the sword, the other by the keys. The sword is given to kings and rulers of countries; the keys were delivered by Christ to Peter, and of him left to all the successors.

Consider your state, remember your former degrees, spare your body; especially consider your soul, which Christ so dearly bought with his precious blood. Do not rashly cast away that which was precious in God's sight; enforce us not to do all that we may do, which is not only to publish you to be none of us, but to cut you off from the church. We do not, nor can we condemn you to die, (as most untruly hath been reported of us) but that is the office of the temporal judges; we only declare you to be not of the church, and then you must, according to the tenor of them, and pleasure of the rulers, abide their determination, so that we, after we have given you up to the temporal rulers, have no further to do with you. But I cannot help to hope and trust, Dr. Ridley, we shall not have occasion to do what we may. I trust you will suffer us to rest in that point of our commission, which we most heartily desire, that is, upon recantation and repentance to receive, to reconcile you, and again to join you to the unity of the church.

Ridley. My lord, I acknowledge an unspotted church of Christ, in which no man can err, without which no man can be saved, which is the congregation of the faithful; neither do I bind the same to any one place as you said, but confess the same to be universal; and where Christ's sacraments are duly administered, his gospel truly preached and followed there doth Christ's church shine as a city upon a hill, and as a candle in the candlestick: but rather it is such as you that would have the church of Christ bound to a place, who appoint the same to Rome, that there and no where else is the foundation of Christ's church. But I am fully persuaded that Christ's church is every where founded, in every place where his gospel is truly received, and effectually followed. And in that the church of God is in doubt, I use herein the counsel of Vincentius Lyrinensis, whom I am sure you will allow, who giving precepts how the catholic church may be in all schisms and heresies knows, writeth it this manner, "When one part is corrupted with heresies, then prefer the whole world before that one part; but if the greatest part be infected, then prefer antiquity." In like manner now, when I perceive the greatest part of christianity to be infected with the poison of the see of Rome, I repair to the usage of the primitive church, which I find quite contrary to the pope's decrees: as in that the priest receiveth alone, that it is made unlawful to the laity to receive in both kinds, and such like: wherefore it requireth, that I prefer the antiquity of the primitive church before the novelty of the Romish.

Lin. Dr. Ridley, these faults which you charge the see of Rome withal, are indeed no faults. For first, it was never forbid the laity, but that they might, if they demanded, receive under both kinds. You know also, that Christ after his resurrection, at the time he went with his apostles to Galilee, opened himself by breaking of bread. So that the church seemeth to have authority by the Holy Ghost, whom Christ said he would send after his ascension, which should teach the apostles all truth, to have power to alter such points of the scriptures, ever reserving the foundation. But we came not, as I said before, to reason the matter with you, but we have certain instructions ministered unto us, according to which we must proceed, proposing certain articles, unto which we require your answer directly, either denying or grating them, without further disputations, which articles you shall hear now; and tomorrow we will require and take your answers, and then according to the same proceed. If you require a copy of them, you shall have it, pen, ink, and paper; also such books as you shall demand, if they be to be gotten.

The articles referred to were then jointly and severally ministered to Dr. Ridley and master Latimer, by the pope's deputy: they were these;

"In the name of God, Amen. We John Lincoln, James Gloucester, and John Bristol, bishop: (1.) We do object to thee, Nicholas Ridley, and to thee, Hugh Latimer, jointly and severally; first, that thou Nicholas Ridley, in this high university of Oxford, anno 1554, in the months of April, May, June, and July, or in some one or more of them, hast affirmed and openly defended and maintained, and in many other times and places besides, that the true and natural body of Christ, after the consecration of the priest, is not really present in the sacrament of the altar. (2.) That in the said year and months aforesaid, thou hast publicly affirmed and defended, that in the sacrament of the altar remaineth still the substance of bread and wine. (3.) That in the said year and months thou hast openly affirmed and obstinately maintained, that in the mass is no propitiatory sacrifice for the quick and the dead. (4.) That in the year, place, and months aforesaid, these thy foresaid assertions solemnly have been condemned by the scholastical censure of this school, as heretical and contrary to the catholic faith, by the worshipful Dr. Weston, prolocutor then of the convocation-house, as also by other learned men of both the universities. (5.) That all and singular the premises be true, notorious, famous, and openly known by public fame, as well to them near hand, as also to them far off."

All these articles I thought good here to place together, that, as often as hereafter rehearsal shall be of any of them, the reader may have recourse hither, and so not trouble the story with several repetitions thereof. After these articles were read, the bishops took counsel together. At the last the bishop of Lincoln said, "These are the very same articles which you, in open disputation here in the university, did maintain and defend. What say you unto the first? I pray you answer affirmatively, or negatively."

Ridley. Why, my lord, I supposed that you would have given me until to-morrow, that upon good advice I might bring a determinate answer.

Lin. Yea, master Ridley, I mean not that your answers now shall be prejudicial to your answers to-morrow. I will take your answers at this time, and yet notwithstanding it shall be lawful for you to add, diminish, alter, and change these answers to-morrow what you will.

Ridley. Seeing you appoint me a time to answer to-morrow, and yet would take mine answers out of hand, I require the notaries to take and write my protestation, that in no point I acknowledge your authority, or admit you to be my judges, in that point that you are authorized from the pope. Therefore, whatsoever I shall say or do, I protest I neither say nor do it willingly, thereby to admit the authority of the pope: and if your lordship will give me leave, I will show the cause which move me thereunto.

Lin. No, we have instructions to the contrary. We may not suffer you.

Ridley. I will be short: I pray you suffer me to speak but three words.

Lin. To-morrow you shall speak forty. The time is far past; therefore we require your answer determinately. What say you to the first article?

Ridley. I answer, that in the sacrament is the very true and natural body and blood of Christ even that which was born of the Virgin Mary, which ascended into heaven, which sitteth on the right hand of God the Father, which shall come from thence to judge the quick and the dead, only we differ in modo, in the way and manner of being: we confess all one thing to be in the sacrament, and dissent in the manner of being there. I, being fully by God's word persuaded, confess Christ's natural body to be in the sacrament indeed by spirit and grace, because that whosoever receiveth worthily that bread and wine, receiveth effectuously Christ's body, and drinketh his blood, (that is, he is made effectually partaker of his passion;) and you make a grosser kind of being, enclosing a natural, a lively, and a moving body, under the shape or form of bread and wine. Now, this difference considered, to the question thus I answer, that in the sacrament of the altar is the natural body and blood of Christ vere et realiter, indeed and really, for spiritually, by grace and efficacy; for so every worthy receiver receiveth the very true body of Christ. but, if you mean really and indeed, so as to include a lively and a movable body under the forms of bread and wine, then, in that sense, is not Christ's body in the sacrament.

This answer taken, the bishop of Lincoln proposed the second article.

Ridley. In the sacrament is a certain change, in that, that bread, which was before common bread, is now made a lively presentation of Christ's body. Notwithstanding this sacramental mutation, the true substance and nature of bread and wine remaineth: with the which the body is in like sort nourished, as the soul is by grace and Spirit with the body of Christ.

Then the notaries penned that he answered affirmatively to the second article; and the bishop recited the third, and required a direct answer.

Ridley. Christ, as St. Paul writeth, made one perfect sacrifice for the sins of the whole world, neither can any man reiterate that sacrifice of his, and yet is the communion and acceptable sacrifice to God of praise and thanksgiving. But to say that thereby sins are taken away (which wholly and perfectly was done by Christ's passion, of the which the communion is only a memory) that is a great derogation of the merits of Christ's passion; for the sacrament was instituted, that we, receiving it, and thereby recognising and remembering his passion, should be partakers of the merits of the same. For otherwise doth this sacrament take upon it the office of Christ's passion, whereby it might follow that Christ died in vain.

The notaries penned this his answer to be affirmatively. And then the bishop of Lincoln recited the forth article; to the which Ridley answered, that in some part it was true, and in some part false: true, in that those his assertions were condemned as heresies, although unjustly: false, in that it was said they were condemned sicentia scholastica, in that the disputations were in such sort ordered, that it was far from any school act. This answer penned of the notaries, the bishop of Lincoln rehearsed the fifth article. To the which Ridley answered, that the premises were in such sort true, as in these his answers he had declared. Whether that all men spake evil of them he knew not, in that he came not much abroad. This answer also written, the bishop said:

"To-morrow you shall appear before us in St. Mary's church; and because we cannot well agree upon your answer to the first article, you may, if it please you, write your answer."

Now master Latimer, being also brought to the divinity school, there tarried till they called him; and after that Ridley was committed to the mayor, the bishop of Lincoln commanded the bailiffs to bring him in, who eftsoons as he was placed said to the lords: "My lords, if I appear again, I pray you not to send for me until you be ready: for I am an old man, and it is great hurt to mine old age to tarry so long gazing upon the cold walls." Then said the bishop of Lincoln, "Master Latimer, I am sorry you are brought so soon, although it is the bailiff's fault, and not mine: but it shall be amended." Then Latimer bowed his knee down to the ground, holding his hat in his hand, having a kerchief on his head, and upon it a night-cap or two, and a great cap, (such as townsmen use, with two broad flaps to button under the chin,) wearing an old threadbare Bristol frieze-gown girded to his body with a penny leather girdle, at the which hanged by a string of leather his Testament, and his spectacles without case, depending about his neck upon his breast. After this the bishop of Lincoln began a long oration, in the which, as he has by Dr. Ridley, he declared their commission, charged him which his errors; spake of the unity and infallibility of their church, entreated him back to the same, and if stubbornly perverse, threatened him with the consequences. After the bishop had somewhat paused, Latimer lifted up his head, (for before he leaned on his elbow;) and asking whether his lordship had done, said, "Then will you give me leave to speak a word or two?"

Lin. Yea, so you use a modest kind of talk, without railing or taunts.

Latimer. I beseech your lordship, license me to sit down.

Lin. At your pleasure, Mr. Latimer, take as much ease as you will.

Latimer. Your lordship gently exhorted me in many words to come to the unity of the church. I confess, my lord, a catholic church, spread throughout all the world, in which on man may err, without which unity of the church no man can be saved; but I know perfectly by God's word, that this church is in all the world, and hath not its foundation in Rome only, as you say; and me thought your lordship brought a piace out of the scriptures to confirm the same, that there was a jurisdiction given to Peter, in that Christ bade him govern his people. Indeed, my lord, St. Peter did his office well and truly, in that he was bid to govern; but since, the bishops of Rome have taken a new kind of government. Indeed they ought to govern, but how, my lord? not as they will themselves; but this government must be hedged and ditched in. They must rule, only according to the word of God. But the bishops of Rome have turned the rule according to the word of God into the rule according to their own pleasures, and as it pleaseth them best; as there is a book set forth which hath divers points in it, and, amongst others, this point is one, which your lordship went about to prove; and the argument which he bringeth forth for the proof of that matter is taken out of Deuteronomy, where it is said, "If there ariseth any controversy among the people, the priests of the order of Levi shall decide the matter according to the law of God, so it must be taken." This book, perceiving this authority to be given to the priests of the old law, taketh occasion to prove the same to be given to the bishops and others the clergy of the new law: but, in proving this matter, whereas it was said there, as the priests of the order of Levi should determine the matter "according to God's law," that "according to God's law" is left out, and only is recited, as the priests of the order of Levi shall decide the matter so it ought to be taken of the people; a large authority I assure you. what gelding of Scripture is this? what clipping of God's coin? This is much like the "ruling" which your lordship talked of. Nay, nay, my lords, we may not give such authority to the clergy, to rule all things as they will. Let them keep themselves within their commission. I trust, my lord, I do not rail yet.

Lin. No, master Latimer, your talk is more like taunting than railing; but in that I have not read nor know the book, I can say nothing therein.

Latimer. The book is open to be read, my lord; it is by one who is bishop of Gloucester, whom I never knew, neither did see to my knowledge.

With that the people laughed, because the bishop of Gloucester sat there in commission. Then the bishop stood up, and said it was his book.

Latimer. Was it yours, my lord? Indeed I knew not your lordship, neither ever did I see you before, nor yet now, through the brightness of the sun shining betwixt you and me. (Then the audience laughed again.) Why, my masters, this is no laughing matter: I answer upon life and death.

The bishop of Lincoln commanded silence, and then said, "Master Latimer, if you had kept yourself within your bounds, if you had not used such scoffs and taunts, this had not been done." After this Gloucester said, in excusing this book, "Hereby every man may see what learning you have."

Latimer. Lo, you look for learning at my hands who have gone so long to the school of oblivion, making the bare walls my library, keeping me so long in prison without book, or pen and ink; and now you let me loose to come and answer to articles. You deal with me as though two were appointed to fight for life and death, and over night the one through friends and favour, is cherished, and hath good counsel given him how to encounter with his enemy. The other, for envy or lack of friends, all the whole night is set in the stocks. In the morning when they shall meet, the one is in strength and lusty; the other is stiff in his limbs, and almost dead for feebleness. Think you, that to run through this man with a spear is not a goodly victory?

Glou. I went not about to recite any places of scripture in that place of my book; for then if I had not recited faithfully, you might have had just occasion of reprehension: but I only in that place formed an argument a majore, in this sense; that if in the old law the priests had power to decide matters of controversy, much more then ought the authority to be given to the clergy in the new law: and I pray you, in this point what availeth their rehearsal, according to the law of God?

Latimer. Yes, my lord, very much. For I acknowledge authority to be given to the spiritualty to decide matters of religion; and as my lord said even now, to rule; but they must do it according to the word and law of God, and not after their own wills, imaginations, and fantasies.

Then Lincoln said they came not to dispute, but to take his answers; and so began to propose to master Latimer the same articles as proposed to Ridley, requiring his answer to the first. Then Latimer, making his protestation that notwithstanding his answers it should not be taken that thereby he would acknowledge any authority of the bishop of Rome, saying that he was their majesties' subject, and not the pope's, neither could serve two masters at one time; required the notaries to take his protestation, that whatsoever he should say or do, it should not be taken as though he did thereby agree to any authority that came from the bishop of Rome.

Lin. Your protestation shall be so taken; and I require you to answer briefly, affirmatively or negatively, to the first article.

Latimer. I do not deny, my lord, that in the sacrament by spirit and grace is the very body and blood of Christ; because that every man by receiving bodily that bread and wine, spiritually receiveth the body and blood of Christ, and is made partaker thereby of the merits of Christ's passion: but I deny that the body and blood of Christ is in such manner in the sacrament as you would have it.

Lin. Then you answer affirmatively; and what say you, Mr. Latimer to the second article?

Latimer. There is, my lord, a change in the bread and wine, and such a change as no power, but the omnipotency of God can make, in that that which before was bread, should now have the dignity to exhibit Christ's body; and yet the bread is still bread, and the wine still wine; for the change is not in the nature, but the dignity, because now that which was common bread hath the dignity to exhibit Christ's body: for whereas it was common bread, it is now no more common bread, neither ought it to be so taken, but as holy bread sanctified by God's word.

Lin. Lo, Mr. Latimer, see what steadfastness is in your doctrine. That which you abhorred and despised most, you now most establish: for whereas you most railed at holy bread, you now made your communion holy bread. Is not this your answer, that the substance of bread and wine remaineth after the words of consecration?

Lat. Yes, verily, it must needs be so. For Christ himself calleth it bread; St. Paul calleth it bread; the doctors confess the same; the nature of a sacrament confirmeth the same; and I call it holy bread: not in that I make no difference between your holy bread and this, but for the holy office which it beareth, that is, to be a figure of Christ's body, and not only a bare figure but effectually to represent the same.

Lin. What say you to the third question?

Latimer. Christ made one perfect sacrifice for all the whole world, neither can any man offer him again, neither can the priest offer up Christ again for the sins of man, which he took away by offering himself once for all upon the cross: neither is there any propitiation for our sins saving his cross only.

Lin. What say you to the fourth? Do you not hear me?

Latimer. Yes, but I do not understand what you mean thereby.

Lin. Marry, only this, that these your assertions were condemned by Dr. Weston as heresies; is it not so, master Latimer?

Latimer. Yes, I think they were condemned. But how unjustly, he that shall be Judge of all knoweth.

So the notaries took his answer to this article to be affirmatively, as they did also to the other three before recited.

Lin. What say you, master Latimer, to the fifth article?

Latimer. I know not what you mean by these terms. I am no lawyer; I wish you would propose the matter plainly.

Lin. In that we proceed according to the law, we must use their terms also. The meaning only is this, that these your assertions are notorious, evil spoken of, and yet common and frequent in the mouths of the people.

Latimer. I cannot tell how much, nor what men talk of them. I come not so much among them, for I have been secluded a long time. What men report of them I know not, and care not.

Lin. Mr. Latimer, we mean not that these your answers shall be prejudicial to you. To-morrow you shall appear before us again, and then it shall be lawful for you to alter and change what you will. We give you respite till then, trusting that after you have pondered well all things against that time, you will not be ashamed to confess the truth.

Latimer. Now, my lord, I pray you give me license in three words to declare the causes why I refused the authority of the pope.

Lin. Nay, Mr. Latimer, to-morrow you shall have license to speak forty words.

Latimer. Nay, my lords, I beseech you to do with me now as it shall please your lordships. I require no respite, for I am at a point; you shall give me respite in vain: therefore I pray you let me not trouble you to-morrow.

Lin. Yes, for we trust God will work with you against to-morrow. There is no remedy, you must needs appear again to-morrow at eight o'clock in St. Mary's church.

And forthwith the bishop charged the mayor with master Latimer, and dismissed him: he then brake up their sessions for that day, at one o'clock. The next day (the first of October) the said lords repaired to St. Mary's; and after they were set in a high throne, then appeared Ridley, who was set at a framed table a good space from the bishop's feet, and the place was encompassed about in a quadrate form, partly for gentlemen who repaired thither, and for the heads of the university to sit, and partly to keep off the press of the audience: for the whole body, as well of the university as of the town, came to see the end of these two persons. After Dr. Ridley's appearance, and the silence of the audience, the bishop of Lincoln commenced speaking.

Lin. Mr. Ridley, yesterday we took your answers to certain articles, which we then proposed unto you: but because we could not be thoroughly satisfied with your answer then to the first article, neither could the notaries take any determinate answer of you, we granted you license to bring your answer in writing, and thereupon command the mayor that you should have pen, paper, and ink, yea, any books also that you would require, if they were to be god: we licensed you then also to alter your former answers this day at your pleasure: therefore we are now come hither, to see if you are in the same mind now, that you were yesterday, or contrary, contented to revoke your former assertions, and in all points consent to submit yourself to the determination of the universal church; and I for my part most earnestly exhort you, not because my conscience pricketh me, as you said yesterday, but because I see you a rotten member, and in the way of perdition. Now, Dr. Ridley, what say you to the first article? If you have brought your answer in writing,we will receive it: but if you have written any other matter, we will not receive it.

Then Ridley took a sheet of paper out of his bosom, and began to read that he had written: but Lincoln ordered the beadle to take it from him.

Rid. Why, my lord, will you require my answer, and not suffer me to publish it? I beseech you, let the audience bear witness in this matter.

Lin. Well, Dr. Ridley, we will first see what you have written, and then if we shall think it good to be read, you shall have it published; but, except you will deliver it first, we will take none at all from you.

With that, master Ridley, seeing no remedy, delivered it to an officer, who immediately delivered it to the bishop of Lincoln; who, after he had secretly communicated it to the other two bishops, declared the sense, but would not read it as it was written, saying, that it contained words of blasphemy; therefore he would not fill the ears of the audience therewithal, and so abuse their patience. Notwithstanding, Ridley desired very instantly to have it published; saying that, except a line or two, there was nothing contained but the ancient doctors' sayings, for the confirmation of his assertions. After the said bishops had secretly perused the whole, then the bishop of Lincoln said, "In the first part, master Ridley, is nothing contained but your protestation, that you would not have these your answers to be taken as though you seemed thereby to consent to the authority or jurisdiction of the pope's holiness."

Ridley. No, my lord: pray read it out, that the audience may hear it.

This the bishop of Lincoln would in no wise grant; but recited the first article, and required Ridley's answer to it. Then Ridley said his answer was there in writing, and desired it might be published: but the bishop would not read the whole, but here and there a piece of it. And when he had read what he pleased, he recited the second article, and required an answer. Dr. Ridley again referred him to his answer in writing exhibited now, and also before at the time of disputation: and like answers were taken to all the rest of the articles. The bishop of Gloucester then addressed him thus.

"If you would once empty your stomach, captivate your senses, subdue your reason, and, together with us, consider what a feeble ground of your religion you have, I do not doubt but you might easily be brought to acknowledge one church with us, to confess one faith with us, and to believe one religion with us. For what a weak and feeble stay in religion is this, I pray you? Latimer leaneth to Cranmer, Cranmer to Ridley, and Ridley to the singularity of his own wit: so that if you overthrow the singularity of Ridley's wit, then must needs the religion of Cranmer and Latimer fall also. You remember well, Dr. Ridley, that the prophet speaketh most truly, saying;
'Woe be to them which are singular and wise in their own conceits.'"

"But you will say here, it is true that the prophet saith; but how know you that I am wise in mine own conceit? Yes, Dr. Ridley, you refuse the determination of the catholic church; you must needs be singular and wise in your own conceit, for you bring scripture for the proof of your assertions, and we also bring scripture: you understand them in one sense, and we in another. How will you know the truth herein? If you stand to your own interpretation, then you are singular in your own conceit: but if you say you will follow the minds of the doctors and ancient fathers, likely you understand them in one meaning, and we take them in another: how then will you know the truth herein? If you stand to your own judgment, then are you singular in your own conceit; then cannot you avoid the woe which the prophet speaketh of."

"Wherefore if you have no stay but the catholic church in matters of controversy, except you will rest upon the singularity and wisdom of your own brain,if the prophet most truly saith, 'Woe, woe be to them that are wise in their own conceit:' then for God's love, Dr. Ridley, stand not singular, be not you wise in your own conceit, please not yourself overmuch. How were the Arians, the Manichees, Eutychians, with other heretics suppressed and convinced? By reasoning and disputations? No, truly, the Arians had no more places of Scripture for confirming their heresy than the catholics for the defence of the truth. How, then, were they convinced? Only by the determination f the church. And indeed, except we do constitute the church our foundation, stay, and judge, we can have no end of controversies, no end of disputations. For in that we all bring scriptures and doctors for the proof of our assertions, who should be judge of this our controversy? If we ourselves be singular and wise in our own conceits, then cannot we avoid the woe that the prophet speaketh of."

To this oration of the bishop of Gloucester, by which he endeavoured to persuade Dr. Ridley to turn and forsake his religion, the latter answered, That he said most truly with the prophet, "Woe be to him that is wise in his own conceit:" but that he acknowledged no such singularity, nor knew any cause why he should attribute so much to himself. And whereas he said that archbishop Cranmer leaned to him, that was most untrue, in that he was but a young scholar in comparison of Dr. Cranmer; for when he was but a novice, Mr. Cranmer was then a doctor; so that he confessed he might have been his schoolmaster for many years. He would have spoke more, but the bishop of Gloucester interrupted him, saying: "Why, Dr. Ridley, it is your own confession, for Mr. Latimer, at the time of his disputation, confessed his learning to lie in Dr. Cranmer's books, and Dr. Cranmer also said that it was your doing."

The bishop of Lincoln likewise with many words, and holding his cap in his hand, desired him to turn. But Dr. Ridley made a determinate answer; That he was fully persuaded the religion which he defended was grounded upon God's word, and therefore without great offence towards God, great peril and damage of his soul, he could not forsake his God; but desired the bishop to perform his grant, in that his lordship said the day before, that he should have license to shew his cause, why he could not with a safe conscience admit the authority of the pope. But the bishop of Lincoln said, that whereas then he had demanded license to speak three words, he was contented then that he should speak forty, and that grant he would perform. Then Dr. Weston, who sat by, stepped forth and said, "Why, my lord, he hath spoken four hundred already." Dr. Ridley confessed he had, but they were not of his prescribed number, neither of that matter. The bishop of Lincoln bade him take his license: but he should speak but forty, and he would tell them upon his fingers. And so before Ridley had ended half a sentence, the doctors said that his number was out: and with that he was put to silence.

Lin. You will not suffer us to stay in that point of our commission which we most desired: for indeed (I take God to witness) I am sorry for you.

Ridley. I believe it, my lord, for one day it will be burdenous to your soul.

Lin. Nay, not so, master Ridley, but because I am sorry to see such stubbornness in you, that by no means you may be persuaded to acknowledge your errors, and receive the truth. But seeing it is so, because you will not suffer us to persist in the first, we must of necessity proceed to the other part of our commission. Therefore I pray you hearken to what I say.

And forthwith he did read the sentence of condemnation, which was written in a long process. The effect of it was as this: "That forasmuch as the said Nicholas Ridley did affirm, maintain, and stubbornly defend certain opinions, assertions, and heresies, contrary to the word of God and the received faith of the church, as in denying the true and natural body of Christ, and his natural blood to be in the sacrament of the altar; secondarily, in affirming the substance of bread and wine to remain after the words of consecration; thirdly, in denying the mass to be a lively sacrifice of the church for the quick and the dead, and by no means would be induced and brought from these his heresies: they therefore (the said John of Lincoln, James of Gloucester, John of Bristol) did judge and condemn the said Nicholas Ridley as a heretic, and so adjudged him presently both by word and also in deed, to be degraded from the degree of a bishop, from priesthood, and all ecclesiastical order; declaring, moreover, the said Nicholas Ridley to be no member of the church: and therefore committed him to the secular powers, of them to receive due punishment; and further excommunication him by the great excommunication" This sentence being published by the bishop of Lincoln, Ridley was committed to the mayor, and Latimer was sent for; who so soon as he appeared laid his hat, which was an old felt, under his elbows, and spake immediately to the commissioners, saying:

Latimer. My lords, I beseech you to set a better order here at your entrance: for I am an old man, and have a very evil back, so that the press of the multitude doth me much harm.

Lin. I am sorry for your hurt: at your going, we will see to better order.

With that Latimer thanked his lordship, making a very low courtesy. After this the bishop of Lincoln began on this manner:

Lin. Although yesterday, after we had taken your answers to those articles which we proposed, we might have justly proceeded to judgment against you, especially in that you required the same; yet having a good hope of your returning, desiring not your destruction, but rather that you would recant, revoke your errors, and turn to the catholic church, deferred farther process till this day; and now according to the appointment we have called you before us, to hear whether you are content to revoke your heretical assertions, and submit yourself to the determination of the church, as we most heartily desire, and for my part as I did yesterday, do most earnestly exhort you, or to know whether you persevere still the man that you were, for which we would be sorry.

On this Latimer spoke, "Your lordship doth often repeat the catholic church, as though I should deny the same. No, my lord, I confess there is a catholic church, to the determination of which I will stand; but not the church which you call catholic, which ought rather to be termed diabolic. And whereas you join together the Romish and catholic church, stay there, I pray you. For it is one thing to say the Romish church, and another thing to say catholic church. I must use here in this mine answer the counsel of Cyprian, who when cited before certain bishops, who gave him leave to take deliberation and counsel, to try and examine his opinion, answered them thus, 'In adhering to, and persevering in the truth there must no counsel or deliberation be taken.' And again, being demanded of them sitting in judgment, which was most like to be of the church of Christ, whether he who was persecuted, or they who did persecute? 'Christ,' said he, 'hath foreshewed, that he that doth follow him, must take up his cross. Christ gave knowledge that his disciples should have persecution and trouble.' How think you then, my lords, is it likely that the see of Rome, which hath been a continual persecutor, is rather the church, or that small flock which hath continually been persecuted by it, even to death? Also 'the flock of Christ hath been but few in comparison of the residue, and ever in subjection:' which he proved, beginning at Noah's time, even to the apostles."

Lin. Your cause and St. Cyprian's is clean contrary: for he suffered for Christ's sake and the gospel. You are in trouble for your errors and false assertions, contrary to God's word and the received truth of the church.

Latimer. Yes verily, my cause is as good as St. Cyprian's; for his was for the word of God, and so is mine.

Lin. Also at the beginning and foundation of the church, it could not be but that the apostles should suffer great persecution. Further, before Christ's coming, continually there were few which truly served God; but after his coming began the time of grace. Then began the church to increase, and was continually augmented, until it came unto this perfection, and now hath justly that jurisdiction which the unchristian princes before by tyranny did resist: there is a diverse consideration of the state of the church now in the time of grace, and before Christ's coming. But. Mr. Latimer, although we had instructions given us determinately to take your answer to such articles as we should propose, without any reasoning or disputations, yet we hoping by talk somewhat to prevail with you, appointed you to appear before us in the divinity-school, a place for disputations. And whereas then notwithstanding you had license to speak your mind, and were answered to every matter, yet you could not be brought from your errors; we thinking that from that time you would with good conversation ponder your state, gave you a respite until this time, and now have called you again in this place, by your answers to learn whether you are the same man as before? Therefore we ill propose unto you the same articles which we did then, and require of you a determinate answer, without further reasoning.

Latimer. Always my protestation saved that, by these mine answers it should not be thought that I did condescend and agree to your lordships' authority, in that you are legaced by the pope, so that thereby I might seem to consent to his jurisdiction: To the first article I answer as I did yesterday, that in the sacrament the worthy receive the very body of Christ, and drink his blood by the Spirit and grace. But after a corporeal being, which the Romish church prescribeth, Christ's body and blood is not in the sacrament under the forms of bread and wine.

The notaries took his answer to be affirmatively. For the second article he referred himself to his answers made before. After this the bishop of Lincoln recited the third article, and required a determinate answer.

Latimer. Christ made one oblation and sacrifice for the sins of the whole world, and that a perfect sacrifice; neither needeth there to be any other, nor can there be any other, propitiatory sacrifice.

The notaries took his answer to be affirmatively. In like manner did he answer to the other articles, not varying from his answers made the day before. After his answers were penned of the notaries, and the bishop of Lincoln had exhorted him in like sort to recant, as he did master Ridley, and revoke his errors and false assertions, and Latimer had answered that he neither could nor would deny his master Christ and his verity, the bishop of Lincoln desired him to hearken to him: and then master Latimer, hearkening for some new matter and other talk, the bishop of Lincoln read his condemnation; after the publication of which the said three bishops brake up there sessions, and dismissed the audience. Latimer required the bishop of Lincoln to perform his promise in saying, the day before, that he should have license briefly to declare the cause why he refused the pope's authority. But the bishop said that now he could not hear him, neither ought to talk with him. Then Latimer asked him, whether it were not lawful for him to appeal from this his judgment. And the bishop asked him again to whom he would appeal. "To the next general council," quoth Latimer, "which shall be truly called in God's name." With that appellation the bishop was content; but he said it would be a long season before such a convocation as he meant would be called. Then the bishop committed master Latimer to the mayor, saying, "Now he is your prisoner, master mayor." And because the press of the people was not yet diminished, each man looking for further process, the bishop of Lincoln commanded avoidance, and desired Latimer to tarry till the press were diminished, lest he should take hurt at his egression as he did at his entrance. And so continued bishop Ridley and master Latimer in durance till the 16th day of the said month of October.

In the mean season upon the 15th day of the same month in the morning, Dr. Brooks, bishop of Gloucester, and the vice-chancellor of Oxford, Dr. Marshal, with divers others of the chief and heads of the same university, and many others accompanying them, came unto master Irish's house, then mayor of Oxford, where Dr. Ridley, late bishop of London, was close prisoner. And when the bishop of Gloucester came into the chamber where the said Dr. Ridley did lie, he told him for what purpose their coming was unto him, saying, that ye once again the queen's majesty did offer unto him, by them, her gracious mercy, if that he would receive the same, and come home again to the faith which he was baptized in, and revoke his erroneous doctrine that he of late had taught abroad to the destruction of many. And further said, that if he would not recant, and become one of the catholic church with them, then they must needs (against their wills) proceed according to the law, which they would be very loth to do, if they might otherwise. "But," saith he, "we have been oftentimes with you, and have requested that you would recant this your fantastical and devilish opinion, which hitherto you have not, although you might in so doing win many, and do much good. Therefore, good master Ridley, consider with yourself the danger that shall ensue both of body and soul, if you so wilfully cast yourself away in refusing mercy offered unto you at this time." "My lord," quoth Dr. Ridley, "you know my mind fully herein; and as for the doctrine which I have taught, my conscience assureth me that it was sound, and according to God's word, (to his glory be it spoken;) the which doctrine, the Lord God being my helper, I will maintain so long as my tongue shall wag, and breath is within my body, and in confirmation thereof seal the same with my blood."

Brooks. Well, you were best, master Ridley, not to do so, but to become one of the church with us: for you know this well enough, that whosoever is out of the catholic church cannot be saved. Therefore I say once again, that while you have time and mercy offered you, receive it and confess with us the pope's holiness to be the chief head of the same church.

Ridley. I marvel that you will trouble me with any such vain and foolish talk. You know my mind concerning the usurped authority of that Romish antichrist. As I confessed openly in the schools, so do I now, that both by my behaviour and talk I do no obedience at all unto the bishop of Rome, nor to his usurped authority, and that for good and godly considerations.

And here Dr. Ridley would have reasoned with the said Brooks of the bishop of Rome's authority, but could not be suffered; and yet he spake so earnestly against the pope therein, that the bishop told him if he would not hold his peace he should be compelled against his will. "And seeing," saith he, "that you will not receive the queen's mercy, now offered unto you, but stubbornly refuse the same, we must, against our wills, proceed according to our commission to degrading, taking from you the dignity of priesthood. For we take you for no bishop, and therefore we will the sooner have done with you. So, committing you to the secular power, you know what doth follow."

Ridley. Do with me as it shall please God to suffer you, I am well content to abide the same with all my heart.

Brooks. Put off your cap, master Ridley, and put on this surplice.

Ridley. Not I, truly.

Brooks. But you must.

Ridley. I will not.

Brooks. You must make no more ado, but put this surplice upon you.

Ridley. Truly if it come upon me, it shall be against my will.

Brooks. Will you not do it upon you?

Ridley. No, that I will not.

Brooks. It shall be put upon you by one or other.

Ridley. Do therein as it shall please you, I am well contented with that, and more than that: "the servant is not above his Master." If they dealt so cruelly with our Saviour Christ, as the Scripture saith, and he suffered the same patiently, how much more doth it become us his servants!

And in saying of these words, they put upon the said Dr. Ridley the surplice, with all the trinkets appertaining to the mass. And as they were putting on the same, Dr. Ridley did vehemently inveigh against the Romish bishop, and all that foolish apparel, calling him antichrist, and the apparel foolish and abominable, yea, too fond for a vice in a play, insomuch that bishop Brooks was exceeding angry, and said, "Well, you were best to hold your peace, lest your mouth be stopped. At which words one Edridge, the reader then of the Greek lecture, standing by, said to Dr. Brooks, "Sir, the law is he should be gagged; therefore let him by gagged." At which words Dr. Ridley, looking earnestly upon him that so said, shook his head at him, but made no answer. When they came to that place where Dr. Ridley should hold the chalice and the wafer-cake, called the singing-bread, they bade him hold the same in his hands. And Dr. Ridley said, "They shall not come in my hands; for, if they do, they shall fall to the ground for all me." Then there was one appointed to hold them in his hand, while bishop Brooks read a certain thing in Latin, touching the degradation of spiritual persons according to the pope's law.

Afterward they put a book in his hand, and withal read another thing in Latin, the effect whereof was: "We do take from you the office of preaching the gospel," etc. At which words Dr. Ridley gave a great sigh, looking up towards heaven, saying;

"O Lord God, forgive them this their wickedness!"

When all this their abominable and ridiculous degradation was ended very solemnly, Dr. Ridley said unto Dr. Brooks,

"Have you done? If you have done, then give me leave to talk with you a little concerning these matters." Brooks answered, "Master Ridley, we may not talk with you; you be out of church; and our law is, that we may not talk with any that be out of the church." Then master Ridley said;

"Seeing that you will not suffer me to talk, neither will vouchsafe to hear me, what remedy but patience? I refer my cause to my heavenly Father, who will reform things that be amiss, when it shall please him." At which words they would have been gone, but Ridley said, "My lord, I would wish that you would vouchsafe to read over and peruse a little book of Bertram's doings, concerning the sacrament. I promise you, you shall find much good learning therein, if you will read the same with an indifferent judgment." Dr. Brooks made no answer, but was going away. Then said Dr. Ridley, "Oh, I perceive that you cannot away with this manner of talk. Well! in boots not, I will say no more, I will speak of worldly affairs. I pray you therefore, my lord, hear me, and be a mean to the queen's majesty, in the behalf of a great many poor men, and especially for my poor sister and her husband which standeth there. They had a poor living granted unto them by me, whilst I was in the see of London, and the same is taken away from them by him that now occupieth the same room, without all law or conscience. Here I have a supplication to her majesty in their behalfs. You shall hear the same read, so shall you perceive the matter the better." Then he read the same; and when he came to the place in the supplication that touched his sister by name, then he wept; so that for a little space he could not speak for weeping. After that he had left off weeping, he said, "This is nature that moveth me, but I have now done;" and with that read out the rest and delivered the same to his brother, commanding him to put it up to the queen's majesty, and to sue, not only for himself, but also for such as had any leases or grants by him, and were put from the same by Dr. Bonner, then bishop of London. Whereunto Brooks said, "Indeed, master Ridley, your request in this supplication is very lawful and honest: therefore I must needs in conscience speak to the queen's majesty for them."

Ridley. I pray you, for God's sake, do so.

Brooks. I think your request will be granted, except one thing let it, and that is, I fear, because you do not allow the queen's proceedings, but obstinately withstand the same, that it will hardly be granted.

Ridley. What remedy? I can do no more but speak and write. I trust I have discharged my conscience therein; and God's will be done.

Brooks. I will do what lieth in me.

This degradation being past, and all things finished, Dr. Brooks called the bailiffs, delivering to them master Ridley with this charge, to keep him safely from any man speaking with him, and that he should be brought to the place of execution when they were commanded. Then Ridley, in praising God, burst out with these words,

"God, I thank thee, and to thy praise be it spoken, there is none of you all able to lay to my charge any open or notorious crime: for if you could, it should surely be laid in my lap, I see very well."

Whereunto Brooks said, he played the part of a proud Pharisee, exalting and praising himself. But master Ridley said, "No, no, no; as I have said before, to God's glory be it spoken. I confess myself to be a miserable wretched sinner, and have great need of God's help and mercy, and do daily call and cry for the same: therefore, I pray you, have no such opinion of me." Then they departed; and in going away, a certain warden of a college, of whose name I am not very sure, bade Dr. Ridley repent him, and forsake that erroneous opinion. Whereunto Ridley said, "Sir, repent you, for you are out of the truth. And I pray God (if it be his blessed will) have mercy upon you, and grant you the understanding of his word." Then the warden, being in a passion thereat, said, "I trust that I shall never be of your devilish opinion, either yet to be in that place whither you shall go: thou art the most obstinate and wilful man that I ever heard talk since I was born."

On the night before he suffered, his beard was washed and his legs; and as he sat at supper, at the house of Mr. Irish, his keeper, he invited his hostess, and the rest at the table, to his marriage: for, said he, tomorrow I must be married, and so shewed himself to be as merry as ever he had been before. And wishing his sister at his marriage, he asked his brother sitting at the table, whether she could find in her heart to be there or no. He answered, "Yea, with all her heart." At which word, he said he was glad to hear of her so much therein. At this talk Mrs. Irish wept. But Dr. Ridley comforted her, saying, "O Mrs. Irish, you love me not, I see well enough; for in that you weep, it doth appear you will not be at my marriage, neither are content therewith. Indeed you are not so much my friend as I thought you had been. But quiet yourself, though my breakfast shall be somewhat sharp and painful, yet I am sure my supper will be more pleasant and sweet."

When they arose from the table, his brother offered to stay all night with him. But he said, "No, no, that you shall not. For I intend, God willing, to go to bed, and to sleep as quietly to night as ever I did." On this his brother departed, exhorting him to be of good cheer, and to take his cross quietly, for his reward was great in heaven.

Upon the north side of the town, in the ditch over against Balliol college, the place of execution was appointed: and for fear of any tumult that might arise, to let the burning of them, the lord Williams was commanded, by the queen's letters, and the householders of the city, to be there assistant, sufficiently appointed. And when everything was in readiness, the prisoners were brought forth by the mayor and bailiffs. Master Ridley had a fair black gown furred, and faced with foins, such as he was wont to wear, being bishop, and a tippet of velvet furred likewise about his neck, a velvet night-cap upon his head, and a corner cap upon the same, going in a pair of slippers to the stake, and going between the mayor and an alderman, etc. After him came master Latimer, in a poor Bristol frieze frock all worn, with his buttoned cap, and a kerchief on his head, all ready to the fire, a new long shroud hanging over his hose down to the feet: which at the first sight stirred men's hearts to rue upon them, beholding on the one side the honour they sometime had, and on the other the calamity whereunto they were fallen.

Dr. Ridley, as he passed toward Bocardo, looked up where Dr. Cranmer did lie, hoping to have seen him at the glass-window, and to have spoken to him. But then Cranmer was busy with friar Soto and his fellows, disputing together, so that he could not see him, through that occasion. Then Ridley looking back, espied master Latimer coming after, unto whom he said, "Oh, be ye there?" "Yea," said Latimer, "have after as fast as I can follow. So he, following a pretty way off, at length they came both to the stake, the one after the other where first Dr. Ridley entering the place, marvellous earnestly holding up both his hands, looked towards heaven. Then shortly after espying Latimer, with a wonderous cheerful look he ran to him, embraced, and kissed him; and, as they that stood near reported, comforted him, saying, "Be of good heart, brother, for God will either assuage the fury of the flame, or else strengthen us to abide it."

With that went he to the stake, kneeled down by it, kissed it, and effectually prayed; and behind him master Latimer kneeled, as earnestly calling upon God as he. After they arose, the one talked with the other a little while, till they which were appointed to see the execution removed themselves out of the sun. What they said I can learn of no man.

Then Dr. Smith (of whose recantation in king Edward's time ye have heard) began his sermon to them upon this text of St. Paul, in 1 Cor. xiii., "If I yield my body to the fire to be burned, and have not charity, I shall gain nothing thereby." Wherein he alleged, that the goodness of the cause, and not the order of death, maketh the holiness of the person: which he confirmed by the examples of Judas, and of a woman in Oxford who of late hanged herself, for that they and such like as he recited, might then be adjudged righteous, which desperately separated their lives from their bodies, as he feared that those men that stood before him would do. But he cried still to the people to beware of them, for they were heretics and died out of the church. He ended with a very short exhortation to them to recant and come home again to the church, and save their lives and souls, which else were condemned. His sermon scarcely lasted a quarter of an hour.

Dr. Ridley said to master Latimer, "Will you begin to answer the sermon, or shall I?" Latimer said, "Begin you first, I pray you," "I will," said Ridley. Then, the wicked sermon being ended, they both kneeled down upon their knees towards my lord Williams of Thame, the vicechancellor of Oxford, and divers other commissioners appointed for that purpose, who sat upon a form thereby, unto whom master Ridley said, "I beseech you, my lord, even for Christ's sake, that I may speak but two or three words." And whilst my lord bent his head to the mayor and vice-chancellor, to know (as it appeared) whether he might give him leave to speak, the bailiffs and Dr. Marshal, vice-chancellor, ran hastily unto him, and with their hands stopped his mouth, and said, "Master Ridley, if you will revoke your erroneous opinions, and recant the same, you shall not only have liberty so to do, but also the benefit of a subject; that is, have your life." "Not otherwise?" asked Ridley. "No," quoth Dr. Marshal. "Therefore if you will not so do, then there is no remedy but you must suffer for your deserts." "Well," quoth Ridley, "so long as the breath is in my body, I will never deny my Lord Christ, and his known truth. God's will be done in me!" And with that he rose up, and said with a loud voice, "Well, then, I commit our cause to Almighty God which shall differently judge all." To whose saying master Latimer added his old posy;

"Well! there is nothing hid but it shall be opened." And he said he could answer Smith well enough, if he might be suffered.

Incontinently they were commanded to make them ready, which they with all meekness obeyed. Dr. Ridley took his gown and his tippet, and gave to his brother-in-law, master Shipside, who all his time of imprisonment, although he might not be suffered to come to him, lay there at his own charges to provide him necessaries, which from time to time he sent him by the serjeant that kept him. Some other of his apparel he also gave away; other the bailiffs took. He gave away besides, divers other small things to gentlemen standing by, and divers of them pitifully weeping, as to sir Henry Lee he gave a new groat; and to divers of my lord Williams's gentlemen, some napkins, some nutmegs, and rases of ginger; his dial, and such other things as he had about him, to every one that stood next him. Some plucked the points off his hose, and happy was he who could get the least trifle of him.

Master Latimer gave nothing, but very quietly suffered his keeper to pull off his hose, and his other array, which was very simple; and being stripped to his shroud, he seemed as comely a person to them that were there present as one could well see. Then master Ridley, standing as yet in his truss, said to his brother, "It were best for me to go in my truss still." "No," quoth his brother, "it will put you to more pain: and the truss will do a poor man good." Whereunto Ridley said, "Be it, in the name of God:" and so unlaced himself. Then, being in his shirt, he stood upon the foresaid stone, and held up his hand and said, "O heavenly Father, I give unto thee most hearty thanks, for that thou hast called me to be a professor of thee, even unto death. I beseech thee, Lord God, take mercy upon this realm of England, and deliver the same from all her enemies." Then the smith took a chain of iron, and brought the same about both their middles: and as he was knocking in a staple, Dr. Ridley took the chain in his hand, and shaked the same, for it did gird in his belly, and looking aside to the smith said, "Good fellow, knock it in hard, for the flesh will have its course." Then the smith's brother did bring him a bag of gunpowder, and would have tied the same about his neck. Dr. Ridley asked what it was; and on being told it was gunpowder, he said, "I will take it to be sent of God. And have you any for my brother?" meaning Latimer. "Yea, sir, that I have," said the man. "Then give it unto him betime," said Ridley, "lest ye come too late." So the man carried of the same gunpowder unto master Latimer.

In the mean time Dr. Ridley spake unto my lord Williams, and said,

"My lord, I must be a suitor unto your lordship in the behalf of divers poor men, and specially in the cause of my poor sister: I have made a supplication to the queen in their behalfs. I beseech your lordship, for Christ's sake, to be a mean to her grace for them. My brother here hath the supplication, and will resort to your lordship to certify you hereof. There is nothing in all the world troubleth my conscience, I praise God, this only excepted. Whilst I was in the see of London, divers poor men took leases of me, and agreed with me for the same. Now I hear that the bishop who occupieth the same room will not allow my grants unto them made: but, contrary to all law and conscience, hath taken from them their livings, and will not suffer them to enjoy the same. I beseech you, my lord, be a mean for them: you shall do a good deed, and God will reward you."

Then they brought a lighted fagot, and laid the same down at Ridley's feet; upon which Latimer said, "Be of good comfort, master Ridley, and play the man. We shall this day light such a candle, by God's grace, in England, as I trust shall never be put out." And so the fire being given unto them, when Dr. Ridley saw the fire flaming up towards him, he cried with a wonderful loud voice,

"In manus tuas, Domine, commendo spiritum meum? Domine recipe spiritum meum. And after repeated this latter part often in English, "Lord, Lord, receive my spirit!" Master Latimer cried as vehemently, on the other side,

"O Father of heaven, receive my soul!" who received the flame as it were embracing it. After that he had stroked his face with his hands, and as it were bathed them a little in the fire, he soon died (as it appeareth) with very little pain or none. And thus much concerning the end of this old and blessed servant of God, master Latimer, for whose laborious travails, fruitful life, and constant death, the whole realm hath cause to give great thanks to Almighty God.

But Dr. Ridley, by reason of the evil making of the fire unto him, because the fagots were laid about the gorse, and overhigh built, the fire burned first beneath, being kept down by the wood: which when he felt he desired them, for Christ's sake, to let the fire come unto him. Which when his brother-in-law heard, but not well understood, intending to rid him out of his pain, (for the which cause he gave attendance,) as one in such sorrow not well advised what he did, heaped fagots upon him, so that he clean covered him, which made the fire more vehement beneath, that it burned all his nether parts before it once touched the upper; and that made him leap up and down under the fagots, and often desire them to let the fire come to him, saying, "I cannot burn." Which indeed appeared well: for, after his legs were consumed by reason of his struggling through the pain, (whereof he had no release, but only his contentation in God,) he showed that side towards us clean, shirt and all untouched with flame. Yet in all this torment he forgot not to call upon God, still having his mouth. "Lord have mercy upon me," intermingling he cry, "let the fire come unto me, I cannot burn!" In which pangs he laboured till one of the standers by with his bill pulled the fagots off above; and where he saw the fire flame up, he wrestled himself unto that side. And when the flame touched the gunpowder, he was seen to stir no more, but burned on the other side, falling down at master Latimer's feet. In beholding of which horrible sight hundreds were moved to tears, and signs of sorrow there were on every side.

Some took it grievously to see their deaths, whose lives they held full dear. Some pitied their persons, who thought their souls had no need thereof. But the sorrow of his brother moved many men, whose attempt to put a speedy end to his sufferings had so miserably prolonged them. But whoso considered their preferments in time past, the places of honour that they some time occupied in this commonwealth, the favour they were in with their princes, and the opinion of learning they had in the university where they studied, could not choose but sorrow with tears, to see so great dignity, honour, and estimation, so necessary members sometimes accounted, so many godly virtues, the study of so many years, such excellent learning, to be put into the fire, and consumed in one moment. Well! dead they are, and the reward of this world they have already. What reward remaineth for them in heaven, the day of the Lord's glory, when he cometh with his saints, shall shortly, I trust, declare.

Albeit the same Nicholas Ridley (a man so reverenced for his learning and knowledge in the Scriptures that even his very enemies report well of him) wrote divers treatises, letters, and exhortations, containing fruitful admonition and wholesome doctrines, much of which we here pass over for want of space; as long farewell to all his true and faithful friends in God, concluding with a sharp reproof unto the papists, and specially to the higher house of Parliament, of which he says,

"As you have banqueted and lain by the whore in the fornication of her whorish dispensations, pardons, idolatry, and such like abominations; so shall ye drink with her, except ye repent betimes, of the cup of the Lord's indignation and everlasting wrath, which is prepared for the beast, his false prophets, and all their partakers. For he that is partner with them in their plagues, and in the latter day shall be thrown with them into the burning lake. Thus fare ye well, my lords all. I pray God give you understanding of his blessed will and pleasure, and make you to believe and embrace the truth. Amen."

Another farewell of Bishop Ridley to the prisoners in Christ's gospel's cause, and to all them which for the same cause are exiled and banished out from their own country, choosing rather to leave all worldly commodity than their master Christ;

"Farewell, my dearly beloved brethren in Christ, both you my fellow-prisoners, and you also that be exiled and banished out of your country, because you will rather forsake all worldly advantages, than the gospel of Christ. Farewell all you together in Christ: for you know that the trial of your faith bringeth forth patience, and patience shall make us perfect, whole, and sound on every side, and such, after trial, ye know shall receive the crown of life, according to the promise of the Lord made to his dearly beloved; let us therefore be patient unto the coming of the Lord. As the husbandman abideth patiently the former and latter rain for the increase of his crop, so let us be patient, and pluck up our hearts, for the coming of the Lord approacheth apace. Let us, my dear brethren, take example of patience in tribulation of the prophets, who likewise spake God's word truly in his name. Let Job be to us and example of patience, and the end which the Lord suffered, which is full of mercy and pity.

"We know, my brethren, by God's word, that our faith is much more precious than any corruptible gold, and yet that is tried by the fire: even so our faith is therefore tried likewise in tribulations, that it may be found when the Lord shall appear, laudable, glorious, and honourable. For if we for Christ's cause do suffer, that is grateful before god; for thereunto are we called, that is our state and vocation, wherewith let us be content. Christ, we know, suffered for us afflictions, leaving us an example that we should follow his footsteps; for he committed no sin, neither was there any guile found in his mouth: when he was railed upon, and reviled, he railed not again: when he was evil intreated, he did not threaten, but committed the punishment thereof to him that judgeth aright.

"Let us ever have in fresh remembrance those wonderful comfortable sentences spoken by the mouth of our Saviour Christ;

'Blessed are they which suffer persecution for righteousness' sake, for theirs is the kingdom of heaven. Blessed are ye when men revile you, persecute you, and speak evil against you for my sake: rejoice and be glad, for great is your reward in heaven; for so did they persecute the prophets that were before you.' Christ, our master, hath told us beforehand, that the brother should put the brother to death, and the father the son, and the children should rise against their parents and kill them,and that Christ's true apostles should be hated of all men for his name's sake; but he that abideth patiently unto the end shall be saved. Let us then endure in all troubles patiently, after the example of our master Christ, and be contented therewith, for he suffered, being our Master and Lord: how doth it not then become us to suffer! for the disciple is not above his master, nor the servant above his lord. It may suffice the disciple to be as his master, and the servant to be as his lord. If they have called the Father of the family, the Master of the household, Beelzebub, how much more shall they call them so of his household? Fear them not (saith our Saviour) for all hidden things shall be made plain; there is now nothing secret, but it shall be shewed in light. Of Christ's words let us neither be ashamed nor afraid to speak; for so Christ commandeth us, saying;
'What I tell you privily, speak openly abroad, and what I tell you in your ear, preach upon the house top. And fear not them which kill the body, for the soul they cannot kill; but fear him which can cast both body and souls into hell-fire.'

"Know ye that our heavenly Father hath ever a gracious eye, and respect toward you, and a fatherly providence for you, so that without his knowledge and permission nothing can do you harm. Let us therefore cast all our care upon him, he shall provide that which shall be best for us. For if of two small sparrows, which both are sold for a mite, one of them lighteth not on the ground without your Father, and all the hairs of our head are numbered, fear not them (saith our master Christ) for you are more worth than many small sparrows. And let us not shrink to confess me before men, him shall I confess before my Father which is in heaven: but whosoever shall deny me, him shall I likewise deny before my Father which is in heaven.' Christ came not to give us here a carnal amity, and a worldly peace, or to knit his unto the world in ease and peace, but rather to separate and divide from the world,a nd to join them unto himself: in whose cause we must, if we will be his, forsake father and mother, and stick unto him. If we forsake him or shrink from him for trouble or death sake, which he calleth his cross, he will none of us, we cannot be his. If for his cause we shall lose our temporal lives here, we shall find them again, and enjoy them for evermore: but if, in this cause, we will not be contented to leave nor lose them here, then shall we lose them so, that we shall never find them again, but in everlasting death. What though our troubles here are painful for the time, and the sting of death bitter and unpleasant; yet we know that they shall not last, in comparison of eternity, no not the twinkling of any eye, and that they patiently taken in Christ's cause, shall procure and get us unmeasureable heaps of heavenly glory, unto which these temporal pains of death and troubles compared, are not to be esteemed, but to be rejoiced upon. 'Wonder not'; saith St. Peter; 'as though it were any strange matter that ye are tried by the fire,' he meaneth of tribulation, 'which thing is done to prove you; nay, rather in that ye are partners of Christ's afflictions rejoice, that in his glorious revelation ye may rejoice with merry hearts. If ye suffer rebukes in Christ's name, happy are ye, for the glory and Spirit of God resteth upon you. Of them God is reviled and dishonoured, but of you he is glorified.'

"Let no man be ashamed of that which he suffereth as a christian, and in Christ's cause: for now is the time that judgment and correction must begin at the house of God: and if it begin at us, what shall be the end of those which believe not the gospel? And if the righteous shall hardly be saved, the wicked and the sinner, where shall they appear? Wherefore they which are afflicted according to the will of God, let them lay down and commit their souls to him by well doing, as to a trusty and faithful Maker. This, as I said, may not seem strange to us, for we know that all the whole fraternity of Christ's congregation in this world is served with the like, and by the same is made perfect. For the fervent love that the apostles had unto their master Christ, and for the great advantages and increase of all godliness which they felt by their faith to insure of afflictions in Christ's cause, and also for the heaps of heavenly joys which the same do get unto the godly, which shall endure in heaven for evermore; for these causes the apostles did joy of their afflictions, and rejoiced in that they were had and accounted worthy to suffer contumelies and rebukes for Christ's name. And St. Paul, as he glorieth in the grace and favour of God, whereunto he was brought and stood in by faith; so he rejoiced in his afflictions for the heavenly and spiritual profits which he numbered to rise upon them: yea, he was so far in love with what the carnal man loathed so much, that is, with Christ's cross, that he judged himself to know nothing else but Christ crucified: he will glory, he saith, in nothing else but in Christ's cross, yea, and he blesseth all those as the only true Israelites, with peace and mercy, which walk after that rule, and after no other.

"O Lord, what a wonderful spirit was that which made St. Paul, in setting forth of himself against the vanity of Satan's false apostles, and in his claim there, that he,in Christ's cause, did excel and surpass them all! What wonderful spirit was that, I say, that made him to reckon up all his troubles, his labours, his beatings, his whippings and scourgings, his shipwrecks, his dangers and perils by water and by land, his famine, hunger, nakedness, and cold, with many more, and the daily care of all the congregations of Christ, among whom every man's pain did pierce his heart, and every man's grief was grievous unto him! O Lord, is this Paul's primacy whereof he though so much good that he did excel others? Is not this Paul's saying unto Timothy his own scholar? and doth it not pertain to whosoever will be Christ's true soldiers? Bear thou, saith he, affliction, like a true soldier of Jesus Christ. This is true; if we die with Christ, we shall live with him; if we suffer with him, we shall reign with him; if we deny him, he shall deny us; if we be faithless, he remaineth faithful, he cannot deny himself. This, Paul would have known to every body; for there is no other way to heaven but Christ and his way; and all that will live godly in Christ, shall suffer persecution. By this way went to heaven the patriarchs, the prophets, Christ our master, his apostles, his martyrs, and all the godly since the beginning. And as it hath bee of old, that he which was born after the flesh, persecuted him who was born after the Spirit, for so it was in Isaac's time, so said St. Paul, it was in his time also. And whether it be so now or no, let the spiritual man, the self-same man I mean, that is endued with the Spirit of Almighty God, let him be judge. Of the cross of the patriarchs, as ye may read in their stories, if ye read the book of Genesis, ye shall perceive. Of others St. Paul in a few words comprehendeth much matter, speaking in a generality of the wonderful afflictions, death, and torments which the men of God in God's cause, and for the truth's sake, willingly and gladly did suffer. After much particular rehearsal of many, he saith;

"Others were racked and despised, and would not be delivered, that they might obtain a better resurrection. Others were tried with mockings and scourgings, and moreover with bonds and imprisonments; they were stoned, hewn asunder, tempted, slain upon the edge of the sword; some wandered to and fro in sheep skins, in goat skins, forsaken, oppressed, afflicted, such godly men as the world was unworthy of, wandering in wildernesses, in mountains, in caves, and in dens, and caves of the earth, destitute, afflicted and tormented." And yet they abide for us the servants of God, and for those their brethren which are to be slain as they were for the word of God's sake, that none be shut out, but that we may all go together to meet our master Christ in the air at his coming, and so be in bliss with him in body and soul for evermore.

"Therefore seeing we have so much occasion to suffer, and to take afflictions for Christ's name's sake patiently, so many advantages thereby, so weighty causes, so many good examples, so great necessity, so sure promises of eternal life and heavenly joys of him that cannot lie: let us throw away whatever might hinder us, all burden of sin, and all kind of carnality, and patiently and constantly let us run the race that is set before us, ever having our eyes upon Jesus Christ, the author and perfecter of our faith, 'who for the joy that was set before him endured the cross, not minding the shame and ignominy thereof, and is set now at the right hand of the throne of God. Consider this, that he suffered such strife of sinners against himself, that ye should not give over nor faint in your minds. As yet we have not withstood unto death fighting against sin.' Let us never forget, dear brethren, for Christ's sake, that fatherly exhortation of the wise man that speaketh unto us, as unto his children, the godly wisdom of God, saying thus;
'My son, despise not the correction of the Lord, nor fall from him when thou art rebuked of him;for whom the Lord loveth, him doth he correct, and scourgeth every child whom he receiveth. What child is he whom the father doth not chasten? If ye be free from chastisement, whereof all are partakers, then are ye bastards and no children. Seeing then, when as we not we much more be subject unto our spiritual Father that we might life? And they for a little time have taught us after their own mind but this Father teacheth us to our own advantage, to give unto us his holiness. All chastisement for the present time appeareth not pleasant, but painful; but afterwards it rendereth the fruit of righteousness on them which are exercised in it. Wherefore let us be of good cheer, good brethren, and let us pluck u our feeble members that were fallen or begun to faint, heart, hands, knees, and all the rest, and let us walk upright and straight, that no limping nor halting bring us out of the way. Let us not look upon the things that be present, but with the eyes of our faith let us steadfastly behold the things that be everlasting in heaven, and so choose rather in respect of that which is to come, with the chosen members of Christ to bear Christ's cross, than for this short life-time to enjoy all the riches, honours, and pleasures of the broad world. Why should we Christians fear death? Can death deprive us of Christ which is all our comfort, our joy and our life? Nay forsooth. But contrary, death shall deliver us from this mortal body, which loadeth and beareth down the spirit, that it cannot so well perceive heavenly things; in which so long as we dwell, we are absent from God.

"Wherefore understand our state in that we be Christians, that if our mortal body, which is our earthly house, were destroyed, we have a building, a house not made with hands, eternal in the heavens, therefore we are of good cheer, and know that when we are in the body, we are absent from God; for we walk by faith and not by sight. Nevertheless we are bold, and had rather be absent from the body, and present with God. Wherefore we strive, whether we be present at home, or absent abroad, that we may always please him: and who that hath true faith in our Saviour Christ, whereby he knoweth somewhat truly what Christ our Saviour is, that he is the eternal Son of God, life, light, the wisdom of the Father, all goodness, all righteousness, and whatsoever is good that heart can desire, yea infinite plenty of all these, above what man's heart can either conceive or think; and also that he is given us of the Father, and made of God to be our wisdom, our righteousness, our holiness, and our redemption: who then is he that believeth this indeed, that would not gladly be with his master Christ? Paul for this knowledge coveted to have been loosed from the body, and to have been with Christ, for he counted it much better for himself, and had rather be loosed than to live. Therefore the words of Christ to the thief on the cross, who asked of him mercy, were full of comfort and solace;
'This day thou shalt be with me in paradise.' To die in the defence of Christ's gospel, it is our bounden duty to Christ, and also to our neighbour. To Christ, because he died for us, and rose again that he might be Lord over all. And seeing he died for us, we also should hazard, yea give our life for our brethren, and this kind of giving and losing, is getting and winning indeed: for he that giveth or loseth his life thus, getteth and winneth it for evermore. Blessed are they therefore that die in the Lord, and if they die in the Lord's cause, they are most happy of all. Let us not then fear death, which can do us no harm, otherwise than for a moment to make the flesh to smart: but that our faith, which is fastened and fixed upon the word of God, telleth us that we shall be anon after death in peace, in the hands of God, in joy, in solace, and that from death we shall go straight unto life. For St. John saith, He that liveth, and believeth in me, shall never die. And in another place, He shall depart from death unto life. And therefore this death of the christian is not to be called death, but rather a gate or entrance into everlasting life. Therefore Paul calleth it but a dissolution and change, and both Peter and Paul, a putting off this tabernacle or dwelling house: meaning thereby the mortal body, as wherein the soul or spirit doth dwell here in this world for a small time. Yea, this my death may be called, to the christian, an end of al miseries. For so long as we live here, we must pass through many tribulations before we can enter into the kingdom of heaven. And now, after that death hath shot his bolt, all the christian man's enemies have done what they can; after that they have no more to do. What could hurt or harm poor Lazarus that lay at the rich man's gate? his former penury and poverty? his misery, beggary, and horrible wounds and sickness? No; as soon as death had struck him with his dart, so soon came the angels, and carried him straight up into Abraham's bosom. What lost he by death, who from misery and pain is conducted, by the ministry of angels, to a place of joy and felicity?

"Farewell, dear brethren, farewell; let us comfort our hearts in all troubles, and in death, with God's word, for heaven and earth shall perish, but the word of the Lord endureth for ever. Farewell Jesus Christ's dearly beloved spouse, here wandering in this world in a strange land, encompassed about with deadly enemies, who seek thy destruction. Farewell, farewell to you, O ye the whole universal congregation of the chosen of God here living upon earth, the true church militant of Christ, the true mystical body of Christ, the very household and family of God and the sacred temple of the Holy Ghost, farewell. Farewell, O thou little flock of the high heavenly pastors of Christ, for to you it hath pleased the heavenly Father to give an everlasting and eternal kingdom. Farewell thou spiritual house of God, thou holy and royal priesthood, thou chosen generation, thou holy nation, thou won spouse. Farewell, farewell."

The next month after the burning of Ridley and Latimer, which was the month of November, Stephen Gardiner, bishop and chancellor, a man hated of God and all good men, ended his wretched life. He was born in the town of Bury in Suffolk, and brought up most part of his youth in Cambridge: his wit, capacity, memory, and other endowments of nature were not to be complained of, if he had well used and rightly applied the same. He profited not a little in such studies as he gave his head unto; as in civil law, languages,a nd such other like, especially in those arts and faculties which had the prospect of dignity and preferment. But to those gifts were joined great vices, which not so much followed him as overtook him, not so much burdened him as made him burdenous to the whole realm. He was of a proud stomach and high-minded; in wit, crafty and subtle; towards his superiors, flattering and fair spoken; to his inferiors, fierce; against his equals, stout and envious, as appeared between the good lord Cromwell and him in the reign of king Henry. Upon his estimation and fame he stood too much, more than was meet for a man of his coat and calling, whose profession was to be crucified unto the world.

As touching divinity, he was so variable, wavering with time, that no constant censure can be given what to make of him. If his doings and writings were according to his conscience, no man can rightly say whether he was a right protestant or a papist; and if he wrote otherwise than he thought, then was he a double dissembler before God and man. For first in the beginning of Anne Boleyn's time, who was so forward or busy in the matter of the king's divorce as Stephen Gardiner, who was first sent to Rome, and then to the emperor with Edward Foxe, as chief agent in the behalf of lady Anne? by whom also he was preferred to the bishopric of Winchester. Again, at the abolishing of the pope, who so ready to swear or so vehement to write against he pope as he, as not only by his sermons but also by his book "De Obedientia" may appear? in which book, lest any should think him drawn thereunto otherwise than by his own consent, he plainly declareth how not rashly nor upon a sudden, but in a long deliberation and advertisement in himself about the matter, he at length uttered his judgment. And moreover so he uttered his judgments in writing against the usurped supremacy of the pope, that coming to Louvain afterward he was there accounted as excommunicate and schismatic, insomuch that he was not permitted in their church to say mass, and in their public sermons they openly cried out against him.

And thus long continued he firm and forward, so that who but Winchester during all the time of queen Anne? After her fall, by little and little he was carried away, till at length the emulation of Cromwell's estate, and especially for his so much favouring of Bonner, whom Winchester at that time could in no case abide, made him an utter enemy against the said Cromwell and also his religion. Again, in king Edward's days, he began a little to rebate from certain points of popery, and somewhat to smell of the gospel, as appears by his sermon before the king, and also by his subscribing to certain articles. This was a half turn of Stephen Gardiner from popery again to the gospel, and no doubt he would have further turned had not the unlucky decay of the duke of Somerset clean turned him away from true divinity to plain popery, wherein he continued a cruel persecutor to his dying day. And thus much concerning the trade and profession of Stephen Gardiner.

Touching the death of the foresaid Stephen Gardiner, and the manner thereof, I would they which were present thereat would testify unto us what they saw; notwithstanding I though not to overpass a certain hearsay openly reported in the house of a worthy citizen bearing yet office in this city:

"The same day, when bishop Ridley and master Latimer suffered at Oxford, there came into the house of Stephen Gardiner the duke of Norfolk, with his secretary, master Munday. The duke there waiting and tarrying for his dinner, the bishop being not yet disposed to dine, deferred the time to three or four of the clock at afternoon. At length, about four of the clock cometh his servant, posting in all possible speed from Oxford, bringing intelligence to the bishop what he had heard and seen; of whom the said bishop diligently inquiring the truth of the matter, and hearing by his man that fire was most certainly set unto them, cometh out rejoicing to the duke;

'Now,' saith he, 'let us go to dinner:' whereupon they being set down, meat immediately was brought, and the bishop began merrily to eat. But what followed? The bloody tyrant had not eaten a few bits, but the sudden stroke of God's terrible hand fell upon him in such sort as immediately he was taken from table, and so brought to his bed; where he continued the space of fifteen days in intolerable anguish and torments: a spectacle worthy to be noted and beholden of all such bloody burning persecutors."

I could name the man who, being then present, and a great doer about the said Winchester, reported to us concerning the said bishop, that when Dr. Day, bishop of Chichester, came to him, and began to comfort him with the words of God's promise, and with the free justification in the blood of Christ our Saviour, repeatig the Scriptures to him, Winchester cried out,

"What, my lord, will you open that gap now? Then farewell altogether. To me, and such others in my case, you may speak it; but open this window to the people, then farewell altogether!"

Having given this brief sketch of Gardiner's story, leaving him to his Judge, we shall return, (by the grace and leave of the Lord,) as the course of these doleful days shall lead us, to prosecute the residue of Christ's martyrs.

The political and ecclesiastical state of the realm at this period has been summed up by a former editor of this work in the following comprehensive and judicious manner. "The parliament was now assembled, and it appeared that the nation was much turned in their affections. It was proposed to give the queen a subsidy. This was the first aid that the queen had asked, though she was now in the third year of her reign; and what was now desired, was no more than what she might have exacted at her first coming to the crown; and since she had forgiven so much at her coronation, it seemed unreasonable to deny it now: yet great opposition was made to it. Many said, she was impoverishing the crown, and giving away the abbey-lands, and therefore she ought to be supplied by the clergy, and not turn to the laity: but it was answered, that the convocation had given her 6s. in the pound, but that would not serve her present occasions; so the debate grew high; but to prevent further heats, the queen sent a message, declaring that she would accept the subsidy, upon which it was granted. The queen sent for the speaker of the house of commons, and told him she could not with a good conscience exact the first-fruits of the clergy, since they were given to her father to support his unlawful dignity, of being the supreme head of the church: she also thought that all tithes, and impropriations were the patrimony of the church, and therefore was resolved to resign such of them as were in her hands. The former part passed easily in the house, but great opposition was made to the latter part of her motion: for it was looked on as a step to the taking all the impropriations out of the hands of the laity: upon a division of the house, one hundred and twenty-six were against it, and one hundred and ninety-three were for it; so it was carried by sixty-seven voices. An bill was put in against the duchess of Suffolk, and several others that favoured the reformation, and had gone beyond sea that they might freely enjoy their consciences; requiring them to return, under severe penalties: the lords passed it, but the commons threw it out: for they began now to repent of the severe laws they had already consented to, and resolved to add no more. They also rejected another bill, for incapacitating some to be justices of peace who were complained on for their remissness in prosecuting heretics. An act was put in for debarring one Bennet Smith, who had hired some assassins to commit a most detestable murder, from the benefit of the clergy; which, by the course of the common law, would have saved him. This was an invention of the priests, that if any who was capable of entering into orders, and had not been twice married, or had not married a widow, could read, and vow to take orders, he was to be saved in many criminal cases. And it was looked on as part of the ecclesiastical immunity; which made divers of the bishops oppose this act; yet it passed, through four of them and five temporal lords protested against it. There was such a heat in the house of commons in this parliament, that Sir Anthony Kingston called one day for the keys of the house; but for this temerity, in the dissolution of parliament, he was sent to the Tower: he was, however, soon after set at liberty; but next year he and six others were accused of a design of robbing the exchequer. Sir Anthony died before he was brought up to London; the other six were executed; but the evidence against them does not appear on record.

Cardinal Pole, about this time, called a convocation, having first procured a licence from the queen, empowering them both to meet and to make such canons as they should think fit. This was done to preserve the prerogatives of the crown, and to secure the clergy, that they might not be afterwards brought under a praemunire. In it several decrees were proposed by Pole, and assented to by the clergy: For observing the feast of the reconciliation made with Rome, with great solemnity. For condemning all heretical books, and receiving that exposition of the faith which pope Eugenius sent from the council of Florence to the Armenians. For the decent administration of the sacraments, and the putting down the yearly feasts in the dedications of churches. For requiring all bishops and priests to lay aside secular cares, and to give themselves wholly to the pastoral charge: and all pluralists to resign all their benefices except one, within two months, otherwise to forfeit all. For bishops to preach often, and to provide good preachers for their dioceses, to go over them as their visitors. For the pomp and luxury of the tables, servants, and families of the bishops to cease, and the money to be laid out on works of charity. For orders to be granted only after strict examination. For personal partiality in bestowing benefices no longer to prevail. For the abolition of simony. For schools to be connected with every cathedral, chargeable on its revenues; and for some other inferior purposes. In these, the politic temper of cardinal Pole may well be discerned. He though the people were more wrought on by the scandals they saw in the clergy, than by the arguments which they heard from the reformers; and therefore reckoned that if pluralities and non-residences, and the other abuses of churchmen, could have been removed, and if he could have brought the bishops to life better, and labour mere, to be stricter in giving orders, and more impartial in conferring benefices, and if he could have established seminaries in cathedrals, heresy might have been driven out of the nation by gentler means that racks and fires. In one thing, however, he shewed the meanness of his spirit, namely that though he himself condemned cruel proceedings against heretics, yet he both gave commissions to other bishops and archdeacons to try them, and suffered a great deal of cruelty to be exercised in his own diocese: but he had not courage enough to resist pope Paul IV., who thought of no other way for bearing down heresy, than that of setting up courts of inquisition every where. He had imprisoned cardinal Marone, Pole's great friend, upon suspicion of heresy; and would very probably have used himself so, if he had got him at Rome.

About this time the Jesuits were beginning to grow considerably; they were restrained, besides their other vows, by an absolute obedience to the see of Rome: and set themselves every where to open free-schools, for the education of youth,a nd to bear down heresy. They were excused from the hours of the quire, and were consequently looked on as a mongrel order, between the regulars and the seculars. They proposed to cardinal Pole, that since the queen was restoring the abbey-lands, it would be to little purpose to give them again to the Benedictine order, which was not rather a clog than a help to the church: and therefore they desired that houses might be assigned to them, for maintaining schools and seminaries; and they did not doubt but they should quickly drive out heresy and recover the church-lands. Cardinal Pole would not listen to this, for which the Jesuits much censured him. It is not certain whether he foresaw that disorder which they were likely to bring into the church, and that corruption of morals that hath since emanated from their schools.

The Martyrdom of John Webbe, George Roper, Gregory Parke, William Wiseman, James Gore, and John Philpot