A Cloud of Witnesses, Part L · Section 3 – Section 4

A Cloud of Witnesses · Part L · Section 3 – Section 4

p. 86Latimer.

Fox, Vol. 3. pag. 457.After Mr. Hugh Latimer was converted, and was become famous for preaching the Word, Dr. Redman wrote to him to disswade him: to which Letter he returned the following Answer; Reverend Mr. Redman, It is enough for me, that Christs Seep hear no mans voice but Christs; and as for you you have no voice of Christ against me, whereas for my part I have an heart ready to hearken to any voice of Christ, that you can bring me. Thus fare you well, and trouble me no more from talking with the Lord my God.

Pag. 458.When he was cited to appear before Dr. Warham, Arch Bishop of Canterbury, &c. and kept in London from his charge at West Kingston in Wiltshire, he wrote to the Arch Bishop, expostulating the case with him thus. — If Peter thought it just, that by reason of his Office he should not cease to teach and admonish the people, whilst he should be in this Tabernacle, and that he should be so much the more instant therein, the nearer he drew to p. 87death. It cannot but seem unjust that those, that will not preach themselves, should hinder those that are willing, unless they be throughout conformable to their wills. — Whatsoever I may suffer for the Truth cannot trouble me; for God liveth, and he hath taken the care of me. — O that we were as diligent in, & as much devoted to what God requires, as our own inventions. — Hitherto I stand immoveable for Gods commands, and so seek not my own gain or glory, but Christs, and so shall stand whilst I breath.Pag. 459. — Who doth not see a manifest abuse of many things? and seeing, grieve not because thereof? and grieving, doth not labour the removal thereof? and when shall it be removed, whilst the use is preached up, and the abuse concealed? the truth is the abuse cannot but so long reign. — Go forth and teach all things (saith Christ) What all things? All things (saith he) which I commanded you; he doth not say all things, that shall seem unto your selves fit to be preached. Go to therefore I beseech you by the immortal God, let us all and every one intend with all our soul to preach what God requireth, lest we become Adulterators and Hucksters of preaching, rather then true Preachers; especially seeing men are most dull towards the things of God, and most ready for their own things, needing no spurs at all, being deceived by an unjust estimation of things, and an innate superstition, received from fore-fathers, which can scarce be healed by any preaching, though frequent, earnest, and sincere.

Hence I dare not subscribe to the rude Propositions; because I dare not be a means of the continuing of popular superstition, lest I be the Author of my own damnation thereby. — It is not I assure you any pride that hinders me from that p. 88Subscription, which your Lordship hath so often to my very great grief required of me. It cannot but be wicked not to obey the Fathers of the Church; but yet they must see what and wherein they command, seeing it is said in a certain place, We ought to obey God rather then man. —

The rude Propositions (as he calls them) to which he was required to subscribe, may be seen in Mr. Fox in the same Page.

Pag. 462.In a Sermon of his at Stamford, Octob. 9. 1550. he hath the following words concerning the crafty and deceitfull handling of those Bishops in his Examinations, and what subtile devices they used to intrap him. I was once (saith he) in Examination before five or six Bishops, where I had much turmoiling. Every Week thrice I came to Examination, and many snares and traps were laid to get something. Now God knoweth I was ignorant of the Law, but that God gave me answer and wisdome what I should speak. It was God indeed; for else I had never escaped them. At last the Chamber wherein I was wont to be examined was somewhat altered; whereas there was wont to be a fire in the Chimney, now there was none but Arras was hanged over the Chimney. A subtile Question being propounded to me; I pray you Mr. Latimer (said one) speak out, I am very thick of hearing, and here be many that sit afar off. I marvelled at this, that I was bid speak out, and began to suspect somewhat, and gave an ear to the Chimney, and there I heard a Pen moving, they having appo…nted one there to write all my Answers. God was my good Lord, and gave me answer, I could never else have scaped it.

After he was made Bishop of W…rcester, he was accused before the King, the Story whereof he gives p. 89us in a Sermon he preached afterwards, before King Edward. In the Kings dayes that is dead (saith he) many of us were called together before him to say our minds in certain matters. In the end one kneeling down, accuseth me for preaching seditious Doctrine. A heavy salutation. The King turned to me and said; What say you to that Sir? Then I kneeled down, and turned me first to my Accuser, and said, Sir, What form of preaching would you appoint me in preaching before a King? Would you have me preach nothing as concerning a King in the King's Sermon?Pag. 461. — Then turning to the King, I said, I never thought my self worthy, nor did I ever sue to be a Preacher before your Grace, but I was called to it, &c. And if your Grace allow me for a Preacher, I would desire your Grace to give me leave to discharge my Conscience, and to frame my Doctrine according to my Audience. —

And I thank Almighty God (which hath alwayes been my remedy) that my sayings were well accepted of the King, &c. It is even as the Scripture saith, The Lord directeth the Kings heart. Certain of my Friends came to me with tears in their eyes, and told me they looked I should have been in the Tower the same night.

Upon the coming in of the six Articles, he did of his own free accord resign his Bishoprick, and so was silent till King Edward's dayes.

At what time he first put off his Rocket in his Chamber among his Friends, Suddenly he gave a skip in the floor for joy, feeling his shoulders so light, and being discharged (as he said) of such an heavy burden.

In King Edward's dayes he was a diligent Preacher, Pag. 462.and an hard Student at his study about two of p. 90the Clock in the Morning, Winter and Summer, though his body had been sore bruised by the fall of a Tree, and he above sixty seven years of age) and by the same Spirit he did so evidently foreshew and prophesie of all those plagues, which a…terward ensued, that if England ever had a Prophet, he was one.

As touching himself, he ever affirmed, That the preaching of the Gospel would cost him his li…e, to the which he no less chearfully prepared himself, then certainly was perswaded that Winch…ster was kept in the Tower for that purpose, as the event did too truly prove the same.

Fuller's Ecclesiastiastical History, Cent. 16. l. 7. pag. 405.It may be queried, Seeing that Latimer was outed of his Bishoprick in the dayes of King Henry the Eighth, on the account of the sixth Article, why was he not restored to the same under King Edward the Sixth, especiall seeing Heath his Successour was legally deprived, and the place actually void; whereas on the contrary, Hugh Latimer continued Hugh Latimer, without any addition of preferment? A late Ecclesiastical Historian answers, It was not for want of any favour from the King, &c. nor because his down-right Sermons disobliged the Courtiers, who generally delight in soft Preaching, as in soft Clothing; nor out of sullenness, because he would not be bedded again with that wife, which (though unwillingly) had in his absence embraced another, &c. But we impute it either to his conscience (oft-times sharpest in the bluntest men) because he would not be built on the ruines of another, especially knowing Heath one of a meek and moderate nature; or to his age, who Barzillai like was superannuated for earthly honour, &c. Or because he found himself not fit for Government, better for Preaching, then Ordering Ecclesi…stical p. 91Affairs: Or lastly, because he prophetically foresaw, that the ingratitude of the English Nation would shorten their happiness, and King Edward's life; and he was loth to come into a place, onelyonly to go out thereof. Sure I am it was a loud lye, which Parsons tells, That Latimer was kept bare. He kept himself bare, living not in the want but neglect, yea contempt of all worldly wealth; though he was the Corban or Treasury, into which restored-ill-gotten-goods were cast to be bestowed on the poor, according to his discretion.

At the coming of Queen Mary (by the means no doubt of Winchester) a Pursevant was sent down to cite him to appear at London, Fox, Vol. 3. pag. 462.of which Iohn Carles gave him notice six hours before; yet he would not escape, but prepared himself for his journey before the said Messenger came to his house, at which the Pursevant wondred: thereupon he said unto him; My Friend, you be a welcome Messenger to me. And be it known unto you, and to all the world, that I go as willingly to London at this present, being called by my Prince to render an account of my Doctrine, as ever I was at any place in the world. I doubt not, but that God, as he hath made me worthy to preach his Word before two excellent Princes, so will he enable me to witness the same unto the third, either to her comfort or discomfort eternally, &c.

As he came up to London through Smithfield, without the Pursevant (for he having delivered his Letters, departed, affirming, that he had command not to tarry for him; whereby it is evident they would have had him fled out of the Realm) he said merrily, That Smithfield had long groaned for him.

In the Tower being kept without fire in the frosty p. 92weather, he bade the Lieutenant's man tell his Master, That if he did not look better to him, perhaps he would deceive him. The Lieutenant charging him with these words; His Answer was, I did indeed say so; for you look, I think, that I should burn; but except you let me have some fire, I am like to deceive your expectation, for I am like here to starve for cold.

From the Tower he was transported to Oxford with Archbishop Cranmer, and Bishop Ridley to dispute with the learned Men of both Universities about the Presence, Substance, and Sacrifice of the Sacrament.

Pag. 49.When he was brought before the Commissioners, and appointed to dispute, he alledged age, sickness, disuse and lack of Books, saying, That he was almost as meet to dispute, as to be a Captain of Calice; but he would (he said) declare his mind either by writing or word, and would stand to all that they could lay upon his back, complaining, That he was permitted to have neither Pen nor Ink, nor any Book, but onelyonly the New Testament, then in his hand, which (he said) he had read over seven times deliberately, and yet could not find the Mass in it, neither the Marrow-bones, nor the sinewes of the same.

Pag. 80, 81.When he was brought to dispute, in the Close of his Protestation, which he delivered to Dr. Weston in writing, saying, Let me here protest my Faith, for I am not able to dispute, and afterwards do your pleasure with me. He hath these words; O Sir, you may chance to live till you come to this age and weakness, that I am of. I have spoken in my time before two Kings, more then once, two, or three hours together, without interruption, but now I could not be suffered to declare my mind before p. 93you, no not by the space of a Quarter of an hour, without snatchings, revilings, checks, rebukes, and taunts. — I pray God give you grace ever well to use your gifts, and ever to remember, That he that dwelleth on High, looketh on the low things on the earth, and that there is no counsel against the Lord; and also that this World hath been, and yet is a tottering World: and that though we must obey Princes, yet in the Lord; for who so doth obey them against the Lord, they be most pernicious to them, and the greatest adversaries that they have; for they so procure Gods vengeance on them, if God be onelyonly the Ruler of things. — I would as fain obey my Sovereign, as any in this Realm; but in these things I can never do it with an upright conscience. God be mercifull to us. Amen.

Then (said West…n) you refuse to dispute, will you here then subscribe. No, good Master (said Mr. Latimer) I pray be good to an old man, you may, if it please God, be once as old as I am; you may come to this age, and to this debility.

Dr. Cartwright telling him,Pag. 84. That he was of his opinion, but he was sorry for it, and desired he might repent also. Will you give me leave (said Mr. Latimer) to tell what hath caused Mr. Doctor here to recant? It is Poena Legis, the Pain of the Law hath brought you back, and converted you, and many more, the which letteth many to confess God. And this is a great Argument. There are few here that can dissolve it.

Smith telling him,Pag. 85. He was not of Chrysostome's and St. Austine's Faith: I am (said he) of their Faith, when they say well, and bring Scripture for them; and farther, Austine requireth not to be believed.

p. 94Weston telling him, He could not have found his Doctrine forty years agone: The more cause (said he) have we to thank God, that hath now sent the light into the World.

Weston pressing him to recant: You shall have no hope (said he) in me to turn. I pray for the Queen daily even from the bottom of my heart, that she may turn from this Religion.

Pag. 92.When he was excommunicated by Weston, he said, I thank God most heartily, that he hath prolonged my life to this end, that I may in this case glorifie God by that kind of death.

When he was brought forth from the Bailiffs to see a Mass, with a general Procession, and understood so much, he run as fast as his old bones would carry him to a Shop, and would not look towards it.

Pag. 463.After the Sentence was past upon him, he was committed again to Prison in Oxford, where in Prayer he oftentimes continued so long kneeling, that he was not able to rise without help; and among other things these were three principal matters he prayed for. (1) That as God had appointed him to be a Preacher of his Word, so he would give him grace to stand to his Doctrine to death, that he might give his hearts blood for the same. (2) That God of his mercy would restore his Gospel to England once again; and these words Once again, once again he did so inculcate and beat into the ears of the Lord God, as though he had seen God before him, and spoke to him face to face. (3) That God would preserve the Lady Elizabeth, and make her a comfort to this comfortless Realm of England. Neither were these things desired of him in vain, but the Lord most graciously granted p. 95every one of these requests. (1) The Lord assisted him to be constant to the last.

At the Stake he lifted up his eyes towards Heaven, with an amiable and comfortable countenance, saying, God is faithful, which doth not suffer us to be tempted above our strength. Afterward he shed his blood in the Ca…se of Christ. The blood ran out of his heart in great abundance, his body being opened by the force of the fire. (2) The Gospel was restored again unto England. (3) When the enemies tr…umphed, Gods Word was banished, no place left for Gods Servants to cover their heads, God hav…ng wonderfully preserved the Lady Elizabeth, set her on the Throne, and thereby the captivity of sorrowfull Christians was released.

In his Letter to Mr. Morice. — I thank you that now of late you would vouchsase to write unto me, so poor a wretch, to my great comfort among all these my troubles.Pag. 465. — Seeing there is no pain that can break my charity and patience, cause me to dishonour God, to displease God, to be displeased with God, nor to joy in God, bring me from surety of Salvation, separate me from Christ, or Christ from me, I care the less for it. —

In his Letter in answer to Dr. Sherwood. Pag. 468.— God gives us both what he knows best for us; to me patience becoming a Christian in the midst of my sufferings, and to you as sound a judgement, as you have now a fervent zeal. — I said that all Popes, Bishops, Vicars, Rectors, not entring by the door, but ascending some other way, are Thieves and Robbers, &c. Hence you gather, that I said, all Popes, Bishops, Vicars, Rectors, simply are so. O my Brother, is this a good collection? — Is there not a vast difference between these two assertions, All not entring in by the door are Thieves, And all p. 96simply are Thieves. Whence I pray you could it seem to you to say, Simply all are Thieves, when I said onelyonly, All not entring in by the door are Thieves? Unless perhaps all appear to you to ascend some other way, and not to enter by the door? If you think so, if you be wise, do not say that you do so think, you know how dangerous it will be for you to say so. — You say that Christ did onelyonly in secret, and not in publick, task the Pharisees; but I am but a man, not a searcher of hearts, &c.

But did not Christ by name accuse them, even before the multitude, saying, Woe unto you, Scriles and Pharisees, Hypocrites? It is true, I am but a man, that see not the spot lying hid in anothers heart, but onelyonly the life exposed to the view of all, and so knowing them by their fruits, whom Christ would have so known. I do condemn that course of life, whoever take it up, which I find often condemned in the holy Scriptures, and in the holy Interpreters thereof. Am not I then undeservedly found fault with by you? — What I spake rightly concerning the Church, you wickedly calumniate as if I had made all equal with Peter as to the use of the Keys, when there was not a word mentioned concerning the power of the Keys, &c. — But I onelyonly admonished my hearers, that the Church of Christ was built upon a Rock, and not upon the Sands; least they trust in a dead faith, and not shew forth their faith by their works. —

Pag. 470.In his Letter to Sir Edward Bainton. — To recompence your goodness towards me, I shall not cease to pray my Lord God, who is able, and also doth indeed reward all them that favour the favourers of his Truth for his sake; for the truth is a common thing, pertaining to every man, for the which every man shall answer another day: and I p. 97desire favour neither of your Worship, nor of any man else, but in truth, and for the truth, I take God to witness,Pag. 47. which knoweth all. — I marvel not a little how the Bishop of London having so broad, wide, and large Diocess, committed unto his Cure, and so peopled as it is, can have leisure for preaching and teaching the Word, in season, out of season, privately, publickly, to his own flock, convincing, exhorting, admonishing, &c. to trouble me, or to trouble himself with me, &c. — I do not think Judges now adayes so deeply confirmed in grace, or so impeccable, but that it may behove and become Preachers to admonish them to do well, to examine whether the accusers do not pervert the words of the accused; and this I did upon occasion of the Apostles saying, Ye are not under the Law, but under Grace. What a saying is this (said I) if it be not rightly understood. The words sound as if he would encourage Christians to break Law, seeing they be not under the Law: and what if Paul's adversaries would have so taken them, and accused him of the same to my Lord of London. If he would have heard Paul declare his own mind, he would have escaped; but if he would have rigorously followed, utcunque allegata & probata, and have given sentence after the relation of the Accusers, good St. Paul must have born a fagot at Paul's Cross, the Bishop of London being his Judge.

— But my Lord will say, Peradventure that men will not take the Preachers words otherwise then they mean therein.Rom. 3.Rom 3 — As though St. Paul's words were not otherwise taken.Pag. 472. Because he said, That our unrighteousness commendeth the righteousness of God, he was reported to mean, That we should do evil that good may come thereof, though he meant nothing so, &c. Now my Lord will not think (I dare say) p. 98that St. Paul was too blame, that he spake no more warily, or more plainly to avoid the offence of the people, but rather the people for that they took no better heed to his meaning; yea, he will pity the people who had been so long nuzled in the Doctrine of the Pharisees, and wallowed so long in darkness of mans Traditions and Superstitions, that they were unapt to receive the bright Light of the Truth, and wholesome Doctrine of God, uttered by St. Paul; nor do I think that my Lord will require more circumspection in me, then was in St. Paul, when he did not escape slanderous reports of them, that be of corrupt judgements, who reported him to say whatsoever he appeared to them to say, or whatsoever seemed to them to follow of his saying: So they report us to say (saith Paul) so they speak evil of us, whose damnation is just. And I think the damnation of all such, that evil report Preachers now adayes is just also: yea, Christ himself was mis-reported and falsly accused, both as to his words, and also as concerning the meaning of his words. He said, Destroy you, they made it, I can destroy; He said, This Temple, they added, Made with hands, to bring it to a contrary sense. — He did mean of the Temple of his Body, and they did wrest it to Solomon's Temple. — There be three sorts of persons, which can make no credible information. (1) Adversaries. (2) Ignorant ones, and without judgement. (3) Whisperers, which will spew out in hudder mudder more then they dare avow openly. The first will not, the second cannot, the third dare not: Therefore the relation of such is not credible, and cannot occasion any indifferent Judge to make process against any man. — It is a great commendation to be evil spoken of them, that be naught themselves, and to be commended of p. 99such is many times no little reproach. God send us all grace to wish well one to another, and to speak well one of another. Meseems it were more comely for my Lord (if it were comely for me to say so) to be a Preacher himself, having so great a Cure, as he hath, then to be a Disquieter of Preachers, and to preach nothing at all himself.

— I am sure St. Paul, the true Minister of God, and faithful Dispenser of Gods Mysteries, and right Exemplar of all true and very Bishops, saith, Though some preach Christ of envy, Phil. 1.Phil 1thinking to obscure me, and bring my authority into contempt, some of good will thinking to comfort me, notwithstanding so that Christ be preached, I joy and will joy: So much he regarded more the Glory of Christ, and Promotion of Christs Doctrine to the edification of Souls, then the Maintenance of his own Authority, Reputation and D…gnity, considering that what Authority he had, it was to Edification, and not to Destruction. Now I think it were no reproach to my Lord, but rather very commendable, to joy with Paul, and be glad that Christ be preached qis vis modo, yea, though it were for envy, in disdain, despite, and contempt of his Lordship.

— The University of Cambridge hath Authority to admit twelve early, of which I am one, and the Kings Highness did decree, That all admitted of Universities should preach throughout his Realm, as long as they preached well. — To inhibit a Preacher admitted of the King, is to disobey the King. — We low Subjects are bound to obey Powers, and their Ordinances, and are not the highest Subjects also, who ought to give us an ensample of such obedience? As for my preaching it self, I trust in God my Lord of London cannot justly p. 100blame and reprove it, if it be taken as I spake it, or else it is not my preaching, but his that falsly reporteth it;Pag. 473. as Martial saith to one that depraved his Book:

Quem recitas meus est, O Fidentine, libellus;

Sed male dum recitas, incipit esse tuus.

In English thus;

Mine is the Book thou readest Fidentine;

But thou not reading right dost make it thine.

Now I hear that my Lord of London is informed, and hath informed the King, that I go about to defend Bilney and his cause against his Ordinaries and Iudges, whereas I had nothing to do with Bilney, except his Judges did him wrong; for I did nothing else but admonish all Judges indifferently to do right. — It might have become a Preacher to say as I said, though Bilney had never been born. I have known Bilney a great while, I think much better then ever did my Lord of London, and to tell you the truth, I have known hitherto few such, so prompt and ready to do every man good after his power, both friends and foes, &c. In sum, a very simple good Soul, nothing meet for this wretched world, whose blind fashion and miserable state (yet far from Christs Doctrine) he could as evil bear, and would sorrow, lament, and bewail it, as much as any man that ever I knew.— I cannot but wonder, if a man living so mercifully, so charitably, so patiently, so continently, so studiously and vertuously, and killing his old Adam, i. e. mortifying his evil effections, and blind motions of his heart so diligently, should die an evil death. Let him that standeth beware p. 101that he fall not. — I am ignorant in things, that I trust hereafter to know, as I do now know things, in which I have been ignorant heretofore. — It were too long to tell you, what blindness I have been in, and how long it was ere I could forsake such folly, it was so incorporate in me; but by continual prayer, continual study of Scripture, and oft communicating with men of more right judgement, God hath delivered me, &c. yea men think that my Lord himself hath in times past thought,Pag. 474. that by Gods Law a man might marry his Brothers Wife, who now both dares think and speak the contrary: and yet this his boldness might have chanced in Pope Iulius his dayes, to stand him either in a Fire or a Fagot. Which thing pondered of my Lord, might somewhat stir him up to charitable equity towards such who labour to do good, as their power serveth, with knowledge, and do hurt to no man with their ignorance; for there is no greater distance then between Gods Law, and not Gods Law, nor is it so, or so, because any man thinketh it so, or so; but because it is so, or so indeed, therefore we must think it so, or so, when God shall give us knowledge thereof; for if it be indeed either so, or not so, it is so, or not so, though all the world have thought so these thousand years, &c. — The matter is weighty (as you say) and ought to be substantially looked upon, even as weighty as my life is worth; but how to look substantially upon it, otherwise know not I, then to pray my Lord God night and day, that as he hath emboldned me to preach his Truth, so he will strengthen me to suffer for it, to the edification of them, who have by his working taken fruit thereby, and so I desire you and all others that favour me for his sake likewise to pray; for it is not I (without his mighty p. 102helping hand) that can abide that brunt; but I have trust that God will help me in time of need, which if I had not, the Ocean I think should have divided my Lord of London and me by this day; for it is a rare thing for a Preacher to have favour at his hand, who is no Preacher himself, and yet ought to be. I pray God both he and I may discharge our selves, he in his great Cure, and I in my little One to Gods pleasure and safety of our souls. Amen.

Pag. 475.In his Reply to Sir Edward Baynton's Answer. — Truly I were not well advised if I would not either be glad of your instruction, or yet refuse my own reformation; but yet it is good for a man to look before he leap. — First, you mislike that I say I am sure I preach the Truth, saying in reproof of the same, God knoweth certain Truth. Indeed none knoweth certain Truth but God, and those which be taught of God, as faith Paul; for God revealeth it to them: and saith Christ, They shall be all taught of God. — As to my arrogancy, either I am certain or uncertain that it is Truth that I preach. If it be Truth, why may I not say so, to encourage my Hearers to receive the same more fervently, and pursue it more studiously? If I be uncertain, why dare I be so bold to preach it? If your Friends in whom you trust so greatly be Preachers, after Sermon I pray you ask them whether they be sure that they taught you the Truth or no. If they say they be sure, you know what followeth: if they say they be not sure, when shall you be sure that have such doubtful Teachers? — Our knowledge here (you say) is but dark as through a Glass. What then? Therefore it is not certain and sure. I deny your Argument by your leave: yea, if it be by Faith it is most sure, p. 103for the certainty of Faith is the surest certainty, as Duns and other School-Doctors say. There is a great difference between certain knowledge and clear knowledge; for that may be of things a…sent, that appear not, this requireth the presence of the object or thing known. — It is true there are too many that have a zeal for God, but not according to knowledge: there are also who have knowledge without zeal, holding the truth in unrighteousness: and there are, that have lost the spiritual knowledge of Gods Word, which they had before, because they have not ensued it, nor promoted the same, but rather with their mother wits have impugned the wisdome of the father, and hindred the knowledge thereof, which therefore hath been taken away from them. To him hath not, that also which he hath, i. e. seems to have, shall be taken away. To abuse that, which a man hath, or not to use it well, is as not to have it. — It behoveth every Preacher to have so deep and profound knowledge, that he may call this or that Truth, which this or that he taketh in hand to preach for Truth; and yet he may be ignorant in many things, both this or that, as Apollo was, but such things, whether this, or that, he will not attempt to preach for the Truth.Pag. 476. — There be many things in Scripture in which I cannot discern certainly verum & falsum, no not with all the exercise I have in Scripture, nor yet with the help of all Interpreters I have, to content my self and others in all scrupulosity, that may arise; but in such I am wont to wade no farther in the stream, then that I may either go over, or else return back again, having ever respect, nor to the ostentation of my little wit, but to the edification of them that hear me, as far forth as I can, neither passing mine own, nor yet their capacity. — It is but foolish humility willingly p. 104to continue alwayes an infant still in Christ; — for though Paul would not have us to think arrogantly of our selves, and above that, which it becometh us to think of our selves, yet he biddeth us so to think of our selves, as God hath distributed to every one the measure of faith. He that may not with meekness think in himself what God hath done in him, and of himself as God hath done for him, how shall he, or when shall he give due thanks to God for his gifts? — Every opinion or manner of teaching, which causeth dissention in a Christian Congregation is not of God, by the Doctrine of St. Iohn; but not every thing, whereupon followeth dissention, causeth dissention. — An occasion is sometime taken, and not given. The Galatians, having for Preachers and Teachers the false Apostles, by whose teaching they were degenerate from the sweet liberty of the Gospel into the sour bonds of Ceremonies, thought themselves peradventure a Christian Congregation, when Paul writ his Epistle unto them, so that the false Apostles might have objected to Paul, that his Apostleship was not of God; forasmuch as there was dissention in a Christian Congregation by occasion thereof, while some would renew their opinions by occasion of the Epistle, others would opine as they were wont to do, and follow their great Lords and Masters, the false Apostles, who were not Heathen, but high Prelates of the Professors of Christ. — I would also learn of your Friends, whether St. Hieromes Writings were of God, which caused dissention in a Christian Congregation? What were they that called him falsarium and corrupter of Scripture, and for envy would have bitten him with their teeth? Unchristen or Christen? What had Unchristen to do with Christian Doctrine? They were worshipful p. 105Fathers of a Christian Congregation, men of much more hotter stomacks then right judgement, of a greater authority then good charity.Pag. 477. But Hierom would not cease to do good (as he saith himself) for the evil speaking of them that were naught, giving in that an ensample to us of the same. And I pray you what mean your Friends by a Christian Congregation? all those (trow ye) that have been Christened? But many of those be in worse condition, and shall have greater damnation, then many Unchristned; for it is not enough to a Christian Congregation that is of God, to have been Christned, but it is to be considered what we promise when we be Christned, to renounce Satan, his works, his pomps; which thing if we busie not our selves to do, let us not crack, that we profess Christs Name in a Christian Congregation in one Baptism: Matt. 17.Matt 17And whereas they adde, In one Lord, I read, Not every one that saith Lord, Lord, &c. And why call ye me Lord, Lord, and do not that I bid you? And whereas they adde, In one Faith, St. Iames saith, Shew me thy Faith by thy Works. And the Scripture saith, He that believeth God, attendeth to his commands. And the Devils believe to their little comfort. I pray God save you and your Friends from that Believing Congregation.Hieron. Tom. 5. in Ieremiam, c. 26. — St. Hier…m exhorts true Preachers to suffer death for the same, when evil Priests and false Teachers and the people, that be by them deceived, are angry with them for preaching the truth, though they be Christned as well as others. I fear St. Hierom might appear to some Christian Congregation (as they will be called) to write seditiously, to divide the unity of a great honest number confessing Christ in one Baptism, one Lord, one Faith. — Hierom calleth the Priests Masters, and very proverly: Servants teach not p. 106their own Doctrine, but the Doctrine of their Master Christ to his glory: Masters teach not Christs Doctrine, but their own to their own glory.— Your Friends have learned of St. Iohn, That every one that confesseth Iesus Christ in flesh is of God, and I have learned of St. Paul, That there have been, not among Heathens, but among the Christned, who confess Christ with their mouth, and deny him with their acts. — I leave it to your Friends to shew, Utrum qui factis negant Christum & vita sint ex Deo necne per solam oris confessionem; for they knew well enough from the same St. Iohn, He that is of God sinneth not, and heareth the Word of God. Many shall hear, I never knew you, who shall not onelyonly be Christned, but also Prophecy, and do many mighty works in the Name of Christ. — False Prophets are called naughty Servants; Servants, because they confess Christ in the flesh; and naughty, because they deny him in their deeds, not giving meat in due season, and exercising Mastership over the Flock. Pag. 478.— In the people there is required a judgement to discern when Gods Ordinances are ministred, and when mens own, lest we take Chalk for Cheese, which all edge our teeth, and hinder digestion; for it is commonly said, The blind eateth many a fly, as they did, which were perswaded of the High Priests to ask Barabbas and crucifie Christ: and ye know that to follow the blind guides is to come into the pit with the same. — Better it were to have a deformity in preaching, so that some would preach the truth of God, and that which is to be preached without cauponation and adulteration of the Word, then to have such an uniformity, that the silly people should thereby be occasioned to continue still in their lamentable ignorance, corrupt judgement, superstition and idolatry, &c. — p. 107I see well, whosoever will be happy, and busie with vae votis, shall shortly after come coram no…is. — I shall have need of great patience to bear the false reports of the malignant Church. Pag. 479.— I wonder how men can go quietly to bed, who have great Cures and many, and yet peradventure are in none of them all. — I must suffer of necessity, and so enter: so perillous a thing it is to live godly in Christ Iesus even in a Christian Congregation. God make us all Christians after the right fashion. Amen.

In his Letter to King Henry the Eighth. — Saint Austin saith, That he, who for fear of any Power hid…th the Truth, provoketh the wrath of God to come upon him; for he feareth men more then God. Saint Chrysostome saith, That he is not onelyonly a Traitor to the Truth, who openly for Truth teacheth a Lye, but he also, who doth not freely pronounce and shew the Truth that he knoweth. — These passages made me sore afraid, and troubled in conscience, and at last drew me to this strait, that either I must shew forth such things as I have read and learned in the Scripture, or else be of that sort, that provoke the wrath of God upon them and be Traitors to the Truth: the which thing rather then it should happen, I had rather suffer extreme punishment. For what other thing is it to be a Traitor to the Truth, then to be a Traitor and a Iudas unto Christ, who is the very Truth, and cause of all Truth? who saith, That whosoever deny him here before men, he will deny him before his Father in Heaven: the which denying ought more to be feared and dreaded, then the loss of all temporal goods, honour, promotion, fame, prison, slander, hurts, banishments, and all manner of torments and cruelties, yea and death it self, be it never so shameful and painful. But alas! how little do men fear the terrible judgement of Almighty p. 108God? and especially they, who boast themselves to be Guides unto others, and challenge to themselves the knowledge of holy Scriptures, yet will neither shew the Truth themselves (as they be bound) nor suffer them that would. So that what Christ said to the Pharisees may be said to them, Woe be to you, Matt. 23.Matt 23&c. who shut up the Kingdome of Heaven before men, Pag. 480.and neither will you enter in your selves, nor suffer them that would, to enter in. — Now they have made it Treason to have the Scripture in English. Here I beseech your Grace to hear patiently a word or two. Though as concerning your Regal Power you are to me and all your Subjects in Gods stead, &c. yet as concerning that you be a mortal man, in danger of sin, having in you the corrupt nature of Adam, in the which all be conceived and born, and so have no less need of the merits of Christs Passion for your salvation, then I or other of your Subjects have, &c. I was bold to write this rude, homely, and simple Letter to your Grace. — First I exhort you to make the life and process of Christ and his Ap…stles in preaching, and the words of Christ to his Disciples, when he sent them forth to preach his Gospel. Christ was born and lived very poor, though he might by his Divine Power have had all the Treasures of this World when & where he would. But this he did to shew us that his Followers should not regard and set by the Riches and Treasures of this World, if they happen to them, they should not set their hearts upon them.Matt. 5.Matt 5 It is not against the poverty in spirit, which Christ praiseth, to be rich, to be in dignity and honour, so that the heart be not set upon them. They be enemies to this poverty in spirit, though they have never so little, that have greedy desires to the Goods of this World, onelyonly because they would p. 109live after their own pleasure and lusts. — I will not that your Grace should take away the Goods due to the Church, but take away all evil persons from the Goods, and set better in their stead. I name nor appoint no person or persons, but remit your Grace to the Rule of our Saviour Christ,Matt. 7.Matt 7 By their fruits ye shall know them. — The words that Christ spake to his Disciples, when he sent them to preach his Gospel,Matt. 15.Matt 15 are, that here they shall be hated and despised of all men worldly, and brought before Kings and Rulers, and that all evil should be said of them for their preaching sake; but he exhorteth them to take patiently such persecution by his own example, saying, It becomes not the Servant to …e above the Master, &c. Read also the fourteeth Chapter, and there your Grace shall see that he promised to the true Preachers no worldly promotion or dignity, but persecution, and that they should be betrayed even by their own Brethren and Children. In Iohn also he saith,Iohn 16.John 16 In the world you shall have oppression, and the w…rld shall hate you, but in me you shall have peace: And elsewhere,Matt. 10.Matt 10 Lo I send you as Sheep among Wolves. The true Preachers go like Sheep, harmless, and be persecuted,Pag. 481. and yet they revenge not their wrong, but remit all to God: So far is it off that they will persecute any other but with the Word of God onelyonly, which is their weapon. This is the most evident token, that Christ would that his Gospel and the Preachers of it should be known by, that it should be despised among worldly wise men, and be reputed foolishness by them, and deceivable Doctrine, and the true Preachers should be persecu…ed and driven from Town to Town, and at last lose both Goods and Life; and yet they that persecuted them should think they did well and a great pleasure to God. — Where the Word of God is p. 110truly preached, there is persecution as well of the Hearers, as of the Teachers. He that will live godly in Christ Iesus must suffer persecution. It is not onelyonly given you to believe in the Lord, but to suffer perse…ution for his sake. Where is quietness and rest in worldly pleasure, there is not the Truth; for the world loveth all that are of the world, and hateth all things that are contrary to it. St. Paul calleth the Gospel, The Word of the Cross. — May it please your Grace to return to the golden Rule of your Saviour, By their fruits you shall know them. Where you see persecution, there is the Gospel, and there is the Truth, and they that do persecute be without the Truth. They whose works be naught, Iohn 3.John 3dare not come to the Light, but go about to hinder it, letting as much as they may, that the holy Scriptures should not be read in our Mother Tongue, saying, That it would cause Heresie and Insurrections, and so perswade, or fain would perswade your Grace to keep it back. But here mark their shameless boldness, which be not ashamed to gather Grapes of Thorns, &c. and to call Light Darkness, &c. and to say, That that, which teacheth all Obedience, should cause Dissention and Strife. — Therefore good King, seeing the right David, our Saviour Christ hath sent his Servants, his true Preachers and his Word to comfort our weak and sick souls, let not worldly wise men make your Grace believe that they will cause Insurrections and Heresies, and such Mischiefs as they imagine of their own mad brains, lest that he be avenged upon you and upon your Realm, as was David upon the Ammonites, and as he hath ever been avenged upon them, which have obstinately withstood and gainsaid his Word. But peradventure they will say experience shews, How that such men as call themselves Followers of the Gospel, p. 111regard not your Graces Command, neither set by your Proclamation, as appears by those that were punished in London for keeping such Books, as your Grace had prohibited by Proclamation; and so like as they regarded not this, so they will not regard other your Laws, Statutes, and Ordinances. But this is but a crafty perswasion. — The very cause of your last Proclamation, and the chief Councellors (as men say,☜ and of likelyhood it should be) were they, whose evil living and cloked hypocrisie those Books uttered and disclosed. — And so it might be that these men did not take this Proclamation as yours, but as theirs set forth in your Name, as they have done many times more,Pag. 482. &c. — There is no man, I hear say, that can lay any word or deed to their charge, that should sound to the breaking of your Graces Laws, this onelyonly excepted, If it be yours, and not theirs. — There be some that for fear of losing of their wordly honour, will not leave off their opinion, which rashly, and that to please men withall, by whom they had great promotion, they took upon to desend by writing, &c. Let these men remember St. Paul and David. Take heed of their worldly wisdome, which is foolishness before God, that you may do what God commandeth, and not what seems good in your own sight without the Word, that your Grace may be found acceptable in his sight, and one of the Members of his Church, and according to the Office he hath called your Grace unto, you may be found a faithful Minister of his Gifts, and not a Defender of his Faith; for he will not have it defended by man, or by mans power, but by his Word onelyonly, by the which he hath evermore defended it, and that by a way far above mans power or reason, &c. Wherefore Gracious King, remember your self, have pity upon p. 112your soul, and think that the day is even at hand, when you shall give an account of your Office, and of the Blood that hath been shed with your Sword. In the which day, that your Grace may stand stedfastly and not be ashamed, but be clear and ready in your reckoning, and to have (as they say) your quietus est sealed with the blood of our Saviour Christ, which only serveth at that day, is my daily Prayer.

Decemb. 1. A. 1530.

☞Observe in this Letter (saith Mr. Fox) the duty of a right Pastour to Truth; that Kings are many times abused by Flatterers and wicked Councellors, the subtile practises of Prelates in abusing the Name and Authority of Kings to set forth their own malignant proceedings, and the great boldness and divine stoutness of this Servant of Christ, who as yet being no Bishop, so plainly and freely, without fear of death, adventuring his Life to discharge his Conscience, durst so boldly, to so mighty a Prince, in such a dangerous case, against the Kings Law and Proclamation, Pag. 483.set out in such a terrible time, take upon him to write, and to admonish that, which no Councellor durst once speak to him, in defence of Christs Gospel: and yet though his wholsome counsel did not prevail, God so wrought with his Servant in doing his duty, that no danger, no nor displeasure rose to him thereby. It was not long after that the King made him Bishop of Worcester.

Pag. 486.Touching the memorable acts and doings of this worthy man, I cannot neglect the taking notice of one (for therein he spoke notably, though he said not a word) viz. his bold enterprize in sending to King Henry a Present. It was a custome that every p. 113year upon Ian. 1. every Bishop should send the King a New-years-gift. Mr. Latimer, being then Bishop of Worcester, presented a New Testament for his New-years-gift, with a Napkin having this Posy about it. Fornicat…res & Adulteros judicabit Dominus, i. e. Whoremongers and Adulterers God will jundge.

In his Letter to Mrs. Wi…kinson out of Bocardo in Oxford. — If the gift of a pot of cold water shall not be in oblivion with God, how can God forget your manifold and bountiful gifts, when he shall say to you, I was in Prison and you visited me. God grant us all to do and suffer, while we be here, as may be to his will and pleasure, Amen.

Yours in Bocardo, H. L.

In his Letter to Dr. Ridley, Fox, Vol. 3. pag. 433.— You say except the Lord assist me with his gracious aid, in the time of his Service, I shall (I know) play but the part of a white-livered Knight. Iohn 15.John 15Truth it is, for, Without me (saith Christ) ye can do nothing, much less suffer death of our Adversaries, through the Bloody Law prepared against us: But it followeth, If you abide in me, and my Word abide in you, ask what you will, and it shall be done for you. What can be more comfortable?Pag. 434.—Better a few things well pondered, then to trouble the memory with too much. You shall prevail more with praying, then with studying, though mixture be best; for so one shall alleviate the tediousness of the other. I intend not to contend much with them in words, after a reasonable account of my Faith given; for it shall be but in vain. They will say, as their Fatherr said, when they have no more to say, We have a Law, and by our Law he ought to die. Be ye stedfast and unmoveable, p. 114Stand fast. If ye abide, if ye abide, &c. But we shall be called obstinate, sturdy, ignorant, heady, and what not? So that a man hath need of much patience, that hath to do with such men. — Diotrephes now of late did ever harp upon Unity,☞ Unity. Yea Sir (said I) but in Verity, not in Popery. Better is a diversity, then an unity in Popery. — The Marrow-bones of the Mass are altogether detestable, and therefore by no means to be born withall: so that of necessity the mending of it is to abolish it for ever.Pag. 435. — What fellowship hath Christ with Antichrist? — Come forth from among them and separate your selves from them, saith the Lord. It is one thing to be the Church indeed, and another thing to counterfeit the Church.Pag. 439. — I thank you, that you have vouchsafed to minister so plentiful Armour unto me, being otherwise altogether unarmed, saving that he cannot be left destitute of help, who rightly trusteth in the help of God. I onelyonly learn to die in reading of the New Testament, and am still praying to my God to help me in time of need.Pag. 441. — My Prayer shall you not lack, trusting that you do the like for me; for indeed there is the help, &c. — There is no remedy (now they have the Master bowl in their hand and rule the roast) but patience. Better it is to suffer what cruelty they will put upon us, then to incur Gods high indignation. Wherefore be of good cheer in the Lord, duly considering what he requireth of you, and what he doth promise you. Our common enemy shall do no more then God will permit him. God is faithful who will not suffer us to be tempted above our strength, &c. Be at a point what you will stand to: stick unto that, and let them both say and do what they list. They can but kill the body, which is of it self mortal: neither shall they do that when they p. 115list, but when God will suffer them, when the hour appointed is come. — Let them not deceive you with their sophistical sophisms and fallacies: you know that false things may have more appearance of truth, then things that be most true. Remember Paul's watch-word,Col. 2.Col 2 Let no man deceive you with likeliness of speech. — Fear of death doth most perswade a great number: be well ware of that argument. — The flesh is weak, but the willingness of the spirit shall refresh the weakness of the flesh. The number of the Cryers under the Altar must needs be fulfilled. If we be segregated thereunto, Happy are we. That is the greatest promotion, that God giveth in this world to be such Philippians, to whom it is given, not onelyonly to believe, but to suffer, &c. But who is able to do these things? Surely all our ability, all our sufficiency is of God. He requireth and promiseth. Let us declare our obedience to his will, when it shall be requisite, in the time of trouble, yea, in the midst of the fire. When that Number is fulfilled, which I ween shall be shortly, then have at the Papists, when they shall say, Peace, all things are safe, &c. Christ shall come gloriously, to the terrour of all Papists; but to the great consolation of all that will here suffer for him. Comfort your selves one another with these words. — Pray for me, pray for me, I say; pray for me, I say; for I am sometime so fearful, that I would creep into a Mouse-hole: sometime again God doth visit me with his comfort. So he cometh and goeth, to teach me to feel and know mine infirmity, to the intent to give thanks to him that is worthy, lest I should rob him of his due, as many do, yea almost all the world. Farewell. Fare you well once again, and be thou stedfast and unmoveable in the Lord. Paul loved Timothy marvellous well, notwithstaing he p. 116saith unto him,2 Tim. 1.2 Tim 1 Be thou partaker of the affliction of the Gospel, and again, Harden thy self to suffer afflictions. Be faithfull unto death, Rev. 2.Rev 2and I will give thee a Crown of Life, saith the Lord.

Mr. Fox records one Letter more of this holy mans, which he wrote when he was Bishop of Worcester to a Iustice of Peace, who could not at first bear his being told by this Servant of God his fault in oppressing and wronging a poor man, but sent him word in great displeasure, that he would not take it at his hands, &c. but afterward proved a good man: in which Letter his close is very observable. Consider with your self (saith Mr. Latimer) what it is to oppress and defraud your Brother, Pag. 485.and what followeth thereof. It is truly said, The sin is not forgiven, except the thing be restored again, that is taken away. No restitution, no salvation: which is as well to be understood of things gotten by fraud, Pag. 486.guile, and deceit, as of things gotten by open theft and rollery. I will do the best I can, and wrestle with the Devil omnibus v…ri…us, to deliver you and your Brother out of his possession. I will leave no one stone unmoved to have you both saved. There is neither Arch Bishop, nor Bishop, nor any learned man in either University, or elsewhere, that I am acquainted with, that shall not write to you, and by their learning confute you. There is no godly man of Law in this Realm, that I am acquainted with, but they shall write to you, and confute you by Law. There is neither L…rd nor Lady, nor any Noble person in this Realm, that I am acquainted with, but they shall write unto you, and godlily threaten you with their Authority. I will do all this, yea, I will kneel upon both my knees before the Kings Majesty and all his honourable Council, with most humble Petition for your Reformation, rather then p. 117the Devil shall possess you still to your final damnation: so that I do not despair, but verily trust one way or other to pluck both you and your crabbed Brother (as crabbed as you say he is) out of the Devils claws, maugre the Devils heart. —

In the monethmonth of October, An. 1555. Mr. Latimer and Dr. Ridley were brought forth together to their final Examination and Execution.

At his last appearence,Pag. 499. being prest to recant, he said, — I must use here the counsel of Cyprian, who when he was ascited before certain Bishops, that gave him leave to take deliberation and counsel, to try and examine his opinion, he answered them thus. In sticking to, and persevering in the truth, no counsel nor deliberation must be taken; and being asked, which was most like to be the Church of Christ, whether the persecuted, or the persecutor? Christ (said he) hath foreshewed, That he that doth follow him must take up his Cross. How think you then my Lords, Is it like that the See of Rome, which hath been a continual persecutor, is rather the Church, or that small flock, which hath alwayes been persecuted even to death.

Mr. Latimer being told, That his and St. Cyprian's case was not one: Yes verily (said he) my cause is as good as St. Cyprian's; for his was persecution for the Word of God, and so is mine.

As he was going to Execution,Pag. 502. Dr. Ridley spying him behind him, said; O be ye there? Yes (said Mr. Latimer) have after as fast as I can follow.

When he could not be suffered to answer Dr. Smith's Sermon at their Execution,Pag. 503. on that in the Corinthians: If I give my body to be burned, and have not charity, &c. he said; Well, there is nothing hid, but it shall be opened.

p. 118When a Fagot was brought kindled with fire, and laid at Dr. Ridley's feet, Mr. Latimer said, Be of good comfort Mr. Ridley, and play the man; We shall this day light such a Candle by Gods Grace, in England, as I trust will never be put out.

He received the flame, as it were embracing it, and crying out vehemently, O Father of Heaven receive my soul.

Laverock.

Fox, Vol. 3. pag. 701.Hugh Laverock, an old lame man, after he was chained to the Stake, cast away his Crutch; and comforting Iohn Apprice a blind man, his Fellow-Martyr, said unto him, Be of good comfort, my Brother, for my Lord of London is our good Physician, he will heal us both shortly; thee of thy blindess, and me of my lameness.