Acts and Monuments Volume 2 Part 2, Book 11 · Account 13 · Conference
*A conference had betwixt Mayster Ridley, and Mayster Latimer in prison, vponupon the obiection of Antonian, meaning by that name some popish persecutour, as Winchester, alluding thereby to the story of Victor. lib. 3. de persecut. Aphri.
IN writing agayne yee hauehave done me an vnspeakeable pleasure,N. Ridlei. and I pray that the Lord may requite it you in that day. For I hauehave receiued great comfort at your wordes: but yet I am not so filled withall, but that I thyrste much more nowe then before to drinke more of that cuppe of yours, wherein ye mingle vntounto me profitable wyth pleasaunt. I pray you good father let me hauehave one draught more to comfort my stomacke. For surely except the Lord assist me with his gracious ayde, in the time of his seruice, I know I shall play but ye part of a white liuered knight. But truely my trust is in him, that in mine infirmitye hee should try himselfe strong, and that he can make the Coward in his cause to fight like a man.
Syr, now I looke dayly when Diotrephes wyth hys warriours shall assault me: wherefore I pray you good father, for that you are an olde Souldiour, and an experte warriour, and God knoweth I am but a young Souldiour, and as yet of small experience in these fittes, helpe me I pray you to buckle my harnesse. And now I would hauehave you to thinke, that these dartes are cast at my head of some one of Diotrephes or Antonius souldiers.
The obiection of the Antonian.
All men maruell greatlye, why you,Anton obiect. i. after the libertye which you hauehave graunted vntounto you, more then the rest, do not go to masse, which is a thing (as you know) now much estemed of all men, yea of the Queene herselfe.
The aunswere.
Because no man that layeth hande on the plough and looketh backe is fitte for the kingdome of God,N. Ridleis answere. Luke. 9. Gala. 2. and also for the selfe same cause why Saynt Paule woulde not suffer Titus to be circumcised, which is that the truth of the gospell might remayne with vsus vncorrupt. Gala. the second: and agayne. If I builde agayne the thinges which I destroyed, I make my selfe a trespasser. This is also another cause, least I should seeme by outwarde facte to allowe the thing, which I am perswaded is contrary to sounde doctrine, and so should be a stumbling stocke vntounto the weake. But woe be vntounto him by whom offence commeth: it were better for him that a milstone were hanged about his neck and he cast into the middest of the sea.Math. 18. Marke 9.
Except the Lord helpe me ye say. Truth it is. For with out me (sayth he) ye can do nothing much lesse suffer death of our aduersaryes,H. Latimer. Iohn. 15. through the bloudy lawe now prepared agaynst vsus. But it foloweth, if ye abide in me, and my woorde abide in you, aske what yee will, and it shall bee done for you. What canne be more comfortable? Syr, you make aunswere your selfe so well that I cannot beter it. Syr, I beginne now to smell what you meane by trauelling thus with me, you vse me as Bilney dyd once when he conuerted me? pretēding as though he would be taught of me, he sought wayes and meanes to teach me, and so do you. I thanke you therefore most hartely. For in deed you minister armour vntounto me, whereas I was vnarmed before and vnprouided, sauing that I geue my selfe to prayer for my refuge.
What is it then that offendeth you so greatlye in the Masse, that ye will not vouchsafe once eyther to heare it,Anton obiect. … or see it? And from whence commeth this new religion vp on you? hauehave not you vsed in times past to say masse your selfe?
I confesse vntounto you my fault and ignorance: but know you that for these matters I hauehave done penaunce long agoe, both at Paules crosse,N. Ridleis answer. He meaneth his owne confession openly in Preaching. 1. Tim. 1. and also openly in the Pulpit at Cambridge, and I truste God hath forgeuen mee thys mine offence: for I didde it vponupon ignoraunce. But if ye be desirous to knowe, and will vouchsafe to heare, what thinges doe offende me in the Masse, I will rehearse vntounto you those thinges whiche be moste cleare, and seeme to repugne most manifestly agaynst Gods worde. And they be these. The straunge tongue: the want of the shewynge of the Lordes death:Math. 26. The breaking of the Lordes commaundement of hauing a communion: the sacrament is not cō municated to all, vnderunder both kindes, according to the word of the Lord. The signe is seruilely worshipped, for ye thing signified. Christes Passion is iniuried, for asmuch as this Masse sacrifice is affirmed to remayne for the purging of sinnes: to be shorte, the manifolde superstitions, and triflyng fondnesse whiche are in the Masse, and aboute the same.
Better a few thinges well pondered, then to trouble ye memory with to much,H. Latimer. you shall preuayle more with praying, thē with studying, though mixture be best. For so one shall alleuiate the tediousnes of the other. I entend not to contend much with them in wordes, after a reasonable account of my fayth geuen: for it shall be but in vayne. They will say, as theyr fathers sayd,Iohn. 19. when they hauehave no more to say. We hauehave a law, and by our law he ought to dye. Be ye steadfast and vnmoueable sayeth Saynt Paule,1. Cor. 19. 1. Tim. 3. Iohn. 15. Col. 1. and agayne, persistito, stand fast. And how oft is this repeated, if ye abide, if ye abide. &c. But we shall be called obstinate, sturdy, ignorant, heady, and what not? So that a man hath need of much pacience, hauing to do with such men.
But you knowe howe greate a crime it is to separate your selfe from the communion or felowship of the Churche, and to make a schisme, or diuision,Anton. obiect. … ▪ you hauehave bene reported to hauehave hated the secte of the Anabaptistes, and alwayes to hauehave impugned the same. Moreouer this was the pernitious errour of Nouatus, and of the Heretickes called (Cathari) that they woulde not communicate wyth the Church.
I know that the vnity of the Church is to be reteyned by all meanes, & the same to be necessary to saluation.N. Ryd▪ Answer. But I doe not take the Masse as it is at this day, for the communion of the Churche, but a Popishe deuise, whereby both the commaundement and institution of our Sauiour Christ, for the ofte frequenting of the remembraunce of his death, is eluded, & the people of God are miserablye deluded. The sect of the Anabaptistes, and the heresy of the Nouatians, ought of right to be condemned, for as muche as without any iust or necessary cause they wickedly separated themselues from the communion of the congregation: for they did not alleadge that the Sacramentes were vnduely ministred, but …urning away theyr eyes from thē selues, wherewith according to Saynt Paules rule they ought to examine themselues and ca…ing theyr eyes euer vponupon others,1. Corin. 11. either Ministers, or Communicantes with them, they alwayes reprooued something for the whiche they absteined from the Communion, as from an vnholy thing.
I remember that Caluin beginneth to confute the Interim after this sort with this saying of Hilary.H. Latimer. Hillarius contra A…ent. The name of peace is beautifull and the opinion of vnitye is fayre: but who doubteth that to be the true and onelyonly peace of the Church, which is Christes? I would you had that litle booke: there should you see how much is to be geuen to vnity. Saynt Paule when he requireth vnitye, he ioyneth straight with al,Rom. 15. secundum Iesum Christum, according to Iesus Christ, no further. Diotrephes nowe of late did euer harpe vponupon vnity, vnity. Yea Syr (quoth I) but in verity, not in popery. Better is a diuersity, then an vnitye in Popery. I had nothing agayne but scornefull giers, with commaundement to the Tower.
But admitte there be in the Masse that peraduenture might be amended,Anton. obiect. 4. or at least made better: yea, seing you will hauehave it so, admit there be a fault: if you do not consent therto. Why do you trouble your selfe in vayne: do not you know both by Cyprian and Augustine that communiō of sacramentes doth not defile a man,Cypri. l. …. ep. 2. An. ep. 152. but consent of deedes.
If it were any one trifling ceremony, or if it were some one thing of it selfe indifferent (although I woulde wishe nothing should be done in the Churche,N. Ryd. Answer. which doth not edify the same) yet for the continuance of the common quietnesse I coulde be content to beare it. But forasmuche as thinges done in the masse tend openly to the ouerthrow of Christes institution, I iudge that by no meanes either in word, or deed I ought to consent vntounto it. As for that which is obiected out of the Fathers, I acknowledge it to be wel spoken, if it be well vnderstanded. But it is meant of them which suppose they are defiled, if any secret vice be either in the ministers, or in them that communicate with them, & is not ment of them which doe abhorre superstition, and wicked traditions of men, and will not suffer the same to be thrust vponupon themselues, or vponupon the Church in stead of Gods word, and the truth of the Gospell.
H. Latimer.The very marowe bones of the masse are all together detestable, and therefore by no meanes to be borne withal, so that of necessity the mending of it, is to abolish it for euer. For if you take away oblation, and oration, which doe hang vponupon consecration and transubstantiation, the moste papistes of them all will not set a button by the masse, as a thing which they esteme not, but for the gayne that foloweth thereon. For if the English communion, whiche o… late was vsed, were as gaynefull to them, as the Masse hath bene heretofore, they would striue no more for theyr masse: from thence groweth the griefe.
Consider into what daūgers you cast your selfe, if you forsake the chuch:Anton. obiect. 5. & you cannot but forsake it, if you refuse to go to masse. For the Masse is the Sacrament of vnity: without the Arke there is no saluation. The church is the Arke and Peters ship.Aug. li. 4. de Sim. 10. In ep. post col. contra Donat. Ye know this saying wel enough. He shall not hauehave God to be his Father, which acknowledgeth not the church to be his mother. Moreouer without the church (sayth S. Augustine) be the life neuer so wel spent, it shall not inherit the kingdome of heauen.
N. Ridleis answer. 1. Tim. 3. Apocal. 21. Ephes. 1.The holy Catholicke or vniuersall church, which is ye communion of saintes, the house of God, the City of God the spouse of Christ, the body of Christ, the piller, and stay of the trueth, this Churche I beleeue accordinge to the Creede. This Church I doe reuerence, and honour in the Lord. But the rule of this Church is the word of God, according to which rule, we goe forwarde vntounto life. And as many as walk according to this rule, I say with S. Paul peace be vponupon them,Gala. 6. Phil. 2. and vponupon Israell which perteyneth vntounto God. The guid of this church is the holy ghost. The markes, whereby this church is knowne vntounto me in this dar…ke worlde, and in the middest of this crooked and froward generatiō, are these. The sincere preaching of Gods holy worde, the due administration of the Sacramentes, charitye, and faythfull obseruing of Ecclesiasticall discipline, according to the word of God. And that the Church or congregation whiche is garnished with these markes,Apoc. 21. Iohn. 3. Gala. 4. is in very deede that heauenly Hierusalem, whiche consisteth of those that be borne from aboue. This is the Mother of vsus all. And by Gods grace, I will liue, and dye the childe of this Church. Forth of this (I graunt) there is no saluation: and I suppose the residue of the places obiected are rightly to be vnderstanded of this Church onelye.In. op. lin. homi. 49. in Math. In times past (sayth Chrysostome) there were many wayes to know the Church of Christ, that is to say, by good lyfe, by myracles, by chastity, by doctrine, by ministring the sacramentes. But from that time that heresies did take hold of the Church, it is onelyonly knowne by the Scriptures whiche is the true church. They hauehave all thinges in outwarde shew, which the true Church hath in truth. They hauehave tē ples like vntounto ours.
And in the end concluded. Wherefore onelyonly by ye scriptures do we know which is the true church. To that whiche they say, the Masse is the Sacrament of vnity. I aunswere. The bread which we breake,1. Cor. 10. according to the institution of the Lord, is the Sacrament of the vnity of Christes mistical body. For we being many, are one bread, and one body, forasmuch as we al are partakers of one bread. But in the Masse, the Lordes institution is not obserued: for we be not all partakers of one breade, but one deuoureth all. &c. So that (as it is vsed) it may seeme a Sacrament of singularitye, and of a certayne speciall priuiledge for one sect of people, wherby they may be discerned from the rest rather then a sacrament of vnity, wherin our knitting together in one is represented.
Yea, what felowship hath Christ with Antichrist?H. Latimer Therfore is it not lawefull to beare the yoake with Papistes. Come forth from among them, & separate your selues frō them, sayth the Lorde. It is ane thing to be the Church in deed, another thing to counterfayt the church.2. Cor. 6. Would god it were well knowne, what is the forsaking of the church. In the kinges dayes that dead is, who was the church of Englande? The king and his fautors, or Massemongers in corners? If the king and the fautors of his procedings, why be not we now the church abiding in the same procedinges? If clanculary Massemongers mighte bee of the Church, and yet contrary to the kinges proceedings, why may not we as well be of ye church contrarying ye queenes procedinges? Not all that be couered with the title of the church: are the church in deed. Separate thy selfe from thē that are such sayth S. Paule: from whom?1. Tim. 6. The text hath before. If any man folow other doctrine. &c. he is pint vp, and knoweth nothing. &c. Weigh the whole text, that yee may perceiue what is the fruit of contēcious disputatiōs. But wherfore are such men sayd to know nothing, when they know so many thinges? You know the olde verses.
Hoc est nescire, sine Christo plurima scire.
Si Christum bene scis, satis est, si caetera nescis.
That is: This is to be ignorant, to know many thinges without Christ. If thou knowest Christ well yu know est enough, though thou know no more. Therfore would S▪ Paule knowe nothing, but Iesus Christ crucified. &c.2. Cor. 1. As many as are Papistes and Massemongers, they may well be said to know nothing. For they know not Christ, forasmuch as in theyr massing they take much away from the benefite and merite of Christ.
That Christ which you hauehave described vntounto me,Anton. obiect. 6. is inuisible, but Christes Churche is visible and knowne. For els why would Christ hauehave sayd, Dic Ecclesiae. Tell it vntounto the church. For he had commaunded in vaine to go vntounto the church if a man cannot tell which it is.
The Church which I hauehave described is visible it hath members which may be sene: and also,N Ridle… Answer. I hauehave afore declared, by what markes & tokens it may be knowne. But if either our eies are so dazeled, that we cannot see, or that sathan hath brought such darckenes into the world that it is hard to discerne the true church: that is not the fault of the church, but either of our blindenesse, or of Sathans darknes. But yet in this most deep darkenes, there is one most cleare candle, which of it selfe alone is able to put away all darkenes· Thy word is a candle vntounto my feet, and a lyght vntounto my steppes.
The church of Christ is a catholick or vniuersall churche, dispersed throughout the whole world:Anton. obiect. 7. this church is the great house of God, in this are good men & euill mingled together, goates and sheepe, corne and chaffe: it is the net which gathereth all kind of fishes: this church cannot erre, because Christ hath promised it his spirit, which shall lead it into all truth, and that the gates of hel shal not preuayle agaynst it, that he will be with it vntounto the end of the world: whatsoeuer it shall loose, or binde vponupon earth, shall be ratified in heauen. &c. This church is the piller and stay of the truth: this is it for the which S. Augustine sayth, he beleeueth the Gospell. But this vniuersall Church aloweth the masse, because the more part of the same aloweth it. Therfore. &c.
I graunt that the name of the Churche is taken after three diuers maners in the scriptures.N. Ridleis Answer. Some tyme for the whole multitude of them which professe the name of christ, o… the which they are also named christians. But as sainct Paule sayth of the Iewe, not euerye one is a Iewe that is a Iewe outwardly, &c. Neither yet all that be of Israell, are counted the seede, euen so not euerye one which is a christian outwardly, is a Christian in deede. For if any man hauehave not the spirite of Christ, the same is none of his. Therefore that Church whiche is his body, and of whiche Christ is the head, standeth onelyonly of lyuing stones, and true Christians, not onelyonly outwardly in name and title, but inwardly in hart and in truth. But forasmuch as this churche (which is the second taking of the church) as touchyng the outward fellowship, is contayned within ye great house, & hath with the same, outward societye of the sacramentes, and ministery of the worde, manye thinges are spoken of that vniuersall Churche (whiche saynct Austen calleth the mingled Churche) whiche cānot truely be vnderstanded, but onelyonly of that pure part of the Churche. So that the rule of Ticonius concerning the mingled Churche, may here well take place: where there is attributed vntounto the whole Churche that whiche cannot agree vntounto the same, but by reason of the one parte thereof that is eyther for the multitude of good men, which is the very true Churche in deede, or for the multitude of euill men, whiche is the malignant Church and sinagogue of Sathan.Apocall 2. And is also the third taking of the Churche of the whiche, although there be seldomer mention in the scriptu…es, in that signification, yet in the worlde, euen in the most famous assemblies of Christendome, this Churche hath borne the greatest swinge. This distinction presupposed of the 3. sortes of Churches, it is an easy matter, by a figure called Sinecdoche, to geue to the mingled and vniuersall Church, that which cannot truely be vnderstanded but onelyonly of thone part therof. But if any man will stiffely affirme, that vniuersally doth so pertayne vntounto the church that what soeuer Christ hath promised to the Churche, it must needes bee vnderstanded of that, I would gladlye knowe of the same man,… where that vniuersall Churche was in the tym…s of the Patriarches and Prophetes, of …, Abraham, and Moses (at suche tyme as the people would hauehave sto…ed hym) of Helias, of Hieremy, in the times of Christ, and the dispersion of the Apostles, in the time of Arius, when Constantius was Emperour, and Felix bishop of Rome succeeded Liberius. It is worthye to be noted, that Lira writeth vponupon Mathew. The church (sayth he) doth not stand in men by reason of theyr power or dignitie,… whether it be Ecclesiastical, or secular. For many princes and Popes, and other inferioures hauehave bene …oūd to hauehave fallen away frō God. Therfore ye church consisteth in those persons, in whome is true knowledge and confession of the fayth, and of the truth. Euill men (as it is in a glose of the decrees) are in the Church in name, and not in deede. And S. Augustine, contra Cresconium grammaticum sayth: Who soeuer is afrayd to be deceiued by the darkenes of thys question:… let hym aske counsell at ye same churche of it: which Churche the scripture doth poynt out without anye doubtfulnes. All my notes whiche I hauehave written and gathered out of suche authors, as I hauehave red in this matter, and such like, are come into the handes of suche, as will not let me hauehave the least of all my wrytten bookes: wherein I am enforced to complayne of them vntounto God: for they spoyle me of all my laboures, whiche I hauehave taken in my study these many yeares. My memorye was neuer good, for helpe whereof I hauehave vsed for ye most part to g…ther out notes of my readyng, and so to place them, that thereby I might hauehave hadde the vse of them, when the time required. But who knoweth whether this be Gods will, that I should be thus ordered, and spoyled of the poore learning I had (as me thought) in store, to thintent that I now destitute of that,1 Cor. 2. shoulde from henceforth learne onelyonly to knowe with Paule, Christ, and hym crucified. The Lord graunt me herein to be a good young scholer, and to learn this lesson so well, that neyther death nor lyfe, wealth nor woe, &c. make me euer to forget that. Amen. Amen.
I hauehave no more to say in this matter: for you your selfe hauehave sayd all that is to be sayd. That same vehement saying of S. Augustine,H. Latimer. I would not beleue the Gospell. &c. was wont to trouble many men: as I remember I hauehave read it well qualified of Philippe Melancthon: but my memory is altogether slippery. This it is in effecte: The church is not a iudge, but a witnes. There were in hys tyme that lightly esteemed the testimony of the Churche,Mel. …. & the outward ministery of preachyng, and reiected the outward word it selfe, sticking onelyonly to their inward reuelations. Suche rashe contempte of the worde prouoked, and drone S. Augustine into that excessiue vehemency. In the which, after the bare sound of the wordes, he might seeme to such as do not attayne vntounto hys meaning, that hee preferred the Churche farre before the Gospell, and that the Church hath a free authoritie ouer the same: but that godly man neuer thought so. It were a saying worthye to be brought forth agaynst the Anabaptistes, whiche thinketh the open ministerye to be a thinge not necessary if they any thing esteemed such testimonies. I would not sticke to affirme that the more part of the great house, that is to say of the whole vniuersall Churche may easely e…re. And agayne, I would not sticke to affirme that it is one thynge to be gathered together in the name of Christe, and an other thing to come together with a Masse of the holy ghost going before. For in the first Christ ruleth, in the latter the Deuill beareth the swinge: and how then can anye thyng be good that they goe about? From this latter shall our sixe articles come foorth agayne into the light, they themselues being very darckenes. But it is demaunded, whether the sounder or better part of the Catholicke Churche may be seene of men or no? Sainct Paule sayth:A question. The Lord knoweth them that are hys. What manner of speaking is this, in commendation of the Lord,Answere. if we know as well as he, who are hys? Well, thus is the text: the sure foundation of God standeth still, and hath his seale: the Lord knoweth thē that are his: and let euerye man that nameth the name of Christ depart from iniquitie. Nowe howe many are there of the whole Catholicke Churche of Englande whiche departe from iniquitie? Howe many of the noble men, how many of the Byshops or Clergy, how many of the rich men, or marchauntes, how many of the Queenes councellours, yea, howe many of the whole Realme? In how small rome then I pray you is the true church within the Realme of England? And where is it? And in what state? I had a conceite of mine owne well grounded (as they say) when I began: but now it is fallen by the way.
Generall councels, represent the vniuersall Church, & hauehave this promise of Christ, where two or three be gathered together in my name, there am I in the middest of thē.Anton obiect. 8. If Christ be present with two, or three, then muche more where there is so great a multitude, &c. But in generall councels Masse hath b…ne approoued and vsed. Therefore &c.
Of the vniuersall Churche which is mingled of good and bad, thus I thinke:N. Ridleis answere. Whensoeuer they whiche be chiefe in it, which rule and gouerne the same, and to whome the rest of the whole misticall body of Christ doth obey, are the liuely members of Christ, and walk after the guidyng and rule of hys word, and go before the flocke towardes euerlasting life, then vndoubtedly Councels gathered together of such guides and pastours of the christian flock, doe in deede represent the vniuersall Church, and being so gathered in the name of Christe, they hauehave a promise of the gifte, and guiding of hys spirite into all truth. But that any such counsell hath at any time allowed the Masse, suche a one as ours was of late, in a straunge tongue, and stuffed with so many absurdities errours, and superstitions, that I vtterly deny, and affirme it to be impossible. For like as there is no agreement betwixt light and darcknes,2. Cor. 6. betweene Christ and Belial, so surely superstition and the sincere religion of Christ, wil worship, and the pure worshipping of God, suche as God requireth of his, that is in spirite and truth, can neuer agree together.Ioan. 4. But ye wil say where so great a company is gathered together, it is not credible but there be two or three gathered in the name of Christ. I aunswere: if there be one hundred good, and two hundreth bad (forasmuch as the decrees and ordinaunces are pronoūced according to the greater number of ye multitude of voyces) what can the lesse number of voyces auayle? It is a knowen thing, and a common prouerbe▪ Oftentimes the greater part ouercommeth the better.A prouerb.
As touchyng general councels, at this present I hauehave no more to say, then you hauehave sayd. OnelyOnly I referre you to your owne experience,H. Latimer. to thinke of our country parliamentes and conuocations, howe and what ye hauehave seene and heard. The more part in my tyme did bryng forth sixe articles: for then the king would so hauehave it, being seduced of certayne. Afterward the more part did repell the same,The inconstancye of the English Parlaments & conuocations. our good Iosias willing to hauehave it so. The same articles now agayne (alas) another great, but woorse parte hath restored. O what an vncertaynty is thys? But after thys sorte most commonly are mans proceedings God be mercifull vntounto vsus. Who shall deliuer vsus from such tormentes of minde? Therefore is death the best phisition, but vntounto the faythfull whome she together, and at once,Death is the best phisition to the faythful. deliuereth from all griefes. You must thinke this written vponupon this occasion, because you woulde needes hauehave youre paper blotted.
If the matter should goe thus, that in generall counsailes men shoulde not stand to the more number of the multitude, (I meane of them whiche ought to geue voyces) then should no certaine rule be left vntounto the Church, by the which controuersies in weighty matters might be determined:Anton. obiect. 6. but it is not to be beleued, that Christ woulde leaue his Church destitute of so necessary a helpe and safegarde.
Christ who is the most louing spouse of his espouse the church, who also gaue himselfe for it, that he might sanctify it vntounto himselfe,N. Rid. answer. Ephes. 5. did geue vntounto it aboundantly all things which are necessary to saluation, but yet so, that the church should declare it selfe obedient vntounto hym in all things and keepe it selfe within the boundes of hys commaundemēts and further, not to seeke any thing which he teacheth not, as necessary vntounto saluation. Now further, for determination of all controuersies in Christes Religion, Christ him selfe hath left vntounto the Church not onelyonly Moses, and the Prophetes:Luke. 12. Esay. 8. whom he willeth his Church in al doubtes to go vntounto, and aske counsell at, but also the Gospelles, and the rest of the bodye of the newe testament: in the whiche what soeuer is heard of Moses and the Prophetes, and whatsoeuer is necessary to be knowne vntounto saluation, is reuealed and opened.
So that now we hauehave no neede to say, who shal clyme into heauen,Rom. 10. or who shall goe downe into the depth, to tel vsus what is needefull to bee done? Christe hath done both and hath commended vntounto vsus the word of fayth, whiche also is aboundantly declared vntounto vsus in his word written so that hereafter if we walke earnestly in this way, to the searching out of the truth, it is not to be doubted, but thorough the certayne benefite of Christes spirite,Luke. 11. whiche hee hath promised vntounto his, wee may finde it, and obtayne euerlasting life. Shoulde men aske counsell of the dead for the liuing, sayth Esay? Let them go rather to the law, and to the testimony.Esay. …. &c. Christ sendeth them that be desirous to know the truth, vntounto the scriptures, saying: searche the scriptures. I remember a like thing well spoken of Hierome:Iohn. …. Ignoraunce of the scriptures, is the mother and cause of all errours. And in an other place, as I remember in the same author: The knowledge of the scriptures is the foode of euerlasting life.Hieron. 23. Math. But nowe me thinketh I enter into a very broad sea in that I begin to shew, either out of the scriptures themselues, or out of the ancient writers, how muche the holy scripture is of force to teache the truth of our religiō. But this is it, that I am now about, that Christ would hauehave the church his spouse in al doubts to aske counsell at the word of his father written, & faythfully left, and commended vntounto it in both Testaments, the olde and the new. Neither doe we read that Christ in anye place hath layde so great a burthen vppon the members of his spouse, that he hath commaunded them to go to the vniuersall Churche.Rom. …7. Ephes. 4. What soeuer things are written saith Paule, are written for our learning. And it is true that Christ gaue vntounto his Churche, some Apostles, some Prophetes, some Euangelistes, some shepheardes and teachers, to the edifying of the sayntes, till we come all to the vnity of fayth. &c. But that all men should meete together out of all partes of the world, to define of the articles of our fayth, I neither finde it commaunded of Christe nor written in the word of God.
H. Latimer.There is diuersitie betwixt things pertayning to god or fayth, and politicke and ciuill matters. For in the first we must stand onelyonly to the scriptures, whiche are able to make vsus all perfect and instructed vntounto saluation, if they be well vnderstāded.2. Tim. 3. And they offer themselues to be well vnderstanded onelyonly to them, which hauehave good willes, and geue themselues to study and prayer. Neither are there any men lesse apte to vnderstand them, then the prudent & wise men of the world. But in the other, that is in ciuil or politicke matters, oftentimes the magistrates do tolerate a lesse euil, for auoyding of a greater: as they whiche hauehave this saying oft in their mouthes: Better an inconuenience then a mischiefe. And it is the property of a wise man (saith one) to dissemble many thinges: and he that cannot dissē ble, cannot rule. In whiche sayinges they bewray themselues, that they do not earnestly weigh what is iust, what is not. Wherefore forasmuch as mans lawes, if it be but in this respect onelyonly, that they be deuised by men, are not able to bring any thing to perfectiō, but are inforced of necessitie to suffer many thinges out of square, and are compelled sometime to wincke at the worst things, seeing they know not how to mayntayne the common peace and quiet otherwise,Gala. 3. 1. Cor. 3. Rom 3. Psalm. 119. they do ordayne that the more part shal take place. You know what these kindes of speaches meane, I speake after the maner of men: yea walke after the maner of men: al men are lyers. And yt of S. Augustine: if ye lyue after mans reason, yee do not lyue after the wyll of God.
If ye say ye councels hauehave sometime erred, or may erre, how then should we beleue, the catholicke Church?Anton. obiect. 10. For ye councels are gathered by the authoritie of the Catholicke Churche.
From may be, to be in deed, is no good argument:N. Ridleis Answer. but from being to may be, no man doubteth, but it is a moste sure argument. But now that counsels hauehave sometime erred, it is manifest. How many counsels were there in the East partes of the world, whiche condemned the Nicene councell? and all those which would not forsake the same,Soc…. ecclesi. hist. lib. 2. they called by a sclaunderous name (as they thought) Homonsians. Was not Athanasius, Chrysostome, Cyril Eustachius, men very well learned, and of godly lyfe, banished and condemned as famous heretickes, and that by wicked councels?Socr ecclesi. H. l. 1 c. 24.32. …heo. l. 5. c. 34. How many thinges are there in the Canons and constitutions of the councels, which the papists themselues do much mislike? But here peraduenture one man wil say vntounto me: We wil graunt you this in prouinciall councels, or councelles of some one nation, that they may sometimes erre,Obiection for asmuch as they do not represent the vniuersall churche: but it is not to be beleued, that the generall and full councelles hauehave erred at any tyme. Here if I had my bookes of the councels, or rather suche notes as I hauehave gathered out of those bookes,Aunswere. I coulde brynge something which shoulde serue for this purpose. But now seeing I hauehave them not, I will recite one place onelyonly out of sainct Austen, which (in my iudgement) may suffise in this matter in stead of many.L. 2. de bapti. cont. Don. c. 3. Who knoweth not (sayth he) that ye holy scripture is so set before vsus, that it is not lawfull to doubt of it, and that the letters of Byshops may be reproued by other mens wordes, and by councelles, and that the councels themselues whiche are gathered by prouinces and countries, do geue place to the authoritie of the generall and full councels: and that the former and generall councels are amended by the latter, when as by some experience of thinges, eyther that which was shut vpp, is opened, or that which was hid is knowne. Thus much of Augustine. But I wil plead wt our Antonian, vponupon matter confessed. Here with vsus when as Papistry raygned, I pray you how doth that booke whiche was called the Byshops booke, made in the tyme of king Henrye theight,The Bishops booke. wherof the byshop of Winchester is thought to bee eyther the first father, or chiefe gatherer: Howe doth it (I say) sharpely reproue the Florentine counsell, in whiche was decreed the supremacy of the Byshop of Rome, and that with the consent of the Emperor of Constantinople, and of the Grecians? So that in those dayes, our learned auncient fathers, and byshops of Englande, did not sticke to affirme, that a generall councell might erre. But me think I heare an other man despising all that I hauehave broughte forth, and saying: these which you hauehave called councels, are not worthy to be called councels, but rather assemblies, & conuenticles of heretickes. I praye you sir, why doe you iudge them worthye of so slaunderous a name? Because (sayth he) they decreed thinges hereticall, contrary to true godlines, and sounde doctrine, and agaynst the faythe of christian religion. The cause is waightye, for the whiche they ought of right so to be called. But if it be so that all counsels ought to be despised, which decree any thing contrary to sound doctrine, and the true word, which is according to godlines, forasmuch as the Masse,1. Tim …. such as we had here of late, is openly agaynst the word of God: forsoothe it must follow of necessitie, that all such councel…, as hauehave approoued such masses, ought of right to be … …nd despised, as conuenticles, and assemblies of men … stray from the truth.
An other man alleadgeth vntounto me the autho…ity of the Bishop of Rome, without which,The B. of R…mes authoritye. neither …nne the Counsells (sayth he) be lawfully gathered ney…her being gathered determyne anye thinge concerning Religion. But this obiection is only grounded vponupon the ambytious and shameles maintenance of the Romish tirranny, and vsurped dominion ouer the Clergy, which tyrranny we Englishe men long agoe, by the consent of the whole Realme,England abiured the Pope… supremacye. hauehave expulsed, and abiured. And how rightely we hauehave done it, a little booke set forth de vtraque potestate (that is of both the powers) doth clearely shew. I graunt that the Romish ambition hath gone about to challenge to it self & to vsurpe such a priuiledge of old time. But the counsell of Carthage, in the yeare of our Lord 457. did openly withstand it, and also the councell at Milenite,Conci. Carthag. 3. Can. 22. in the whiche S. Augustine was present, did prohibite any appellations to be made to Byshops beyond the sea.
S. Augustine sayth, the good men are not to be forsaken for the euill,Anton obiect. 11. Ephes 48. but the euill are to be borne with all for the good. Ye will not say (I trow) that in our congregations all be euill.
I speake nothing of the goodnes or euilnes of youre congregations:Anno 1555. Iuly. but I fight in Christes quarrel against the Masse, which doth vtterly take away and ouerthrowe the ordinaunce of Christ. Let that be taken quite awaye, and then the partition of the wall that made the strife, shall be broken down.N. Ridleis Answer. Aug l. 3. contr. lite… parm. cap. 23. Now to the place of S. Austen: for bearing with the euill for the goodes sake, there ought to be added other words, which the same writer hath expressedly in other places, yt is: if those euill men do cast abroad no seedes of false doctrine, nor lead other to destruction by their example.
It is perillous to attempt any new thing in ye Church which lacketh example of good men. How much more perillous is it to commit any act, vntounto the whiche, thexample of the prophetes, of Christ, and of thapostles are contrary.… But vntounto this your facte, in abstayning from the Churche by reason of the masse, the example of the Prophetes, of Christ, and of thapostles are cleane contrarye. Therefore. &c. The first part of the argument is euident, and the second part I proue thus. In the times of the prophetes, of Christ, and his Apostles, all things were most corrupt. The people was miserably geuen to superstition, the priestes despised the law of God: and yet notwithstā ding, we neither read that ye prophets made any schismes or diuisions, and Christ himselfe haunted the temple, and taught in the temple of the Iewes. Peter and Iohn went vp into the temple at the 9. houre of praier: Paule after the readyng of the lawe, being desired to say something to the people,… did not refuse to doe it. Yea further no man can shewe, that eyther the prophetes, or Christ, and his Apostles did refuse to pray together with others, to sacrifice, or to bee partakers of the Sacramentes of Moses law.
I graunt the former part of your argument, and to the second part I saye,… that although it contayne manye true thinges, as of the corrupt state in the times of the Prophetes, of Christ, and the Apostles, and of the temple being haunted of Christ and his Apostles, yet notwithstanding the second part of your argument is not sufficientlye prooued: For ye ought to hauehave proued, that eyther the prophetes, eyther Christ or hys Apostles did in the temple communicate with the people in any kind of worshipping which is forbidden by the lawe of God, or repugnaunt to word of God. But that can no where be shewed. And as for the Church I am not angry with it, and I neuer refused to goe to it, and to praye with the people, to heare the word of God, and to do all other things what soeuer may agree with the word of God. S. Augustine speaking of the ceremonies of the Iewes (I suppose in the Epistle ad Ianuarium) although hee graunt they greeuously oppressed that people,Ephes. 119. both for the number, and bondage of the same yet he calleth them burdēs of the law, which were deliuered vntounto thē in ye word of God, not presumptions of men, which notwithstanding if they were not contrary to gods word, might alter a sorte be borne withall. But now, seeing they are contrarye to those thinges whiche are in the word of God written, whether they ought to be borne of any Christian or no, let hym iudge whiche is spirituall, which feareth God more thē man, and loueth euerlastinge life, more then this short and transitory lyfe. To that whiche was sayd that my fact lacketh example of the godly fathers that hauehave gone before,… the contrary is most euident in the historye of Toby. Of whome it is sayd, that when all other went to the golden calues, whiche Hieroboam the king of Israel had made, he himselfe alone fled al their companions,3. Reg, 13. and gotte hym to Ierusalem, vntounto the temple of the Lorde, and there worshipped the Lorde God of Israel. Did not the man of God threatē greeuous plages both vntounto the Priestes of Bethell and to the aulter which Hieroboam had there made after his own fantasie? Which plagues king Iosias the true Minister of God did execute at the time appoynted.4. Reg. 23. And where doe wee reade that the Prophetes, or the Apostles did agree with the people in their Idolatry? whē as the people went a whoring with their hill aulters, for what cause I praye you did the Prophetes rebuke the people so muche, as for theyr false worshipping of God after theyr owne mindes, and not after Gods word? For what was so much as that was? Wherfore the false prophetes ceased not to maligne the true prophetes of God:F…er…. 2…. …. 11. therefore they bet them, they banished thē &c. How els I pray you can you vnderstand that Sainct Paule alledgeth,… Cor. 6. when he sayth? What concord hath christ with Beliall? Either what part hath the beleuer with the Infidel? or how agreeth the temple of God with images? For ye are the temple of the liuing God as God himselfe hath sayde:Leuit. 26. I will dwell among them, and will be theyr God, and they shalbe my people. Wherfore, come out from among them,Esay. 52. and seperate your selues from them (saythe the Lorde) and touch none vncleane thinge: so will I receaue you, and wil be a father vntounto you, and ye shal be my sonnes and daughters sayth the Lord almighty.
Iudith that holy woman would not suffer herselfe to be defiled with the meates of the wicked.Iu…ith. 12. All the Sayntes of God which truely feared God, when they hauehave bene prouoked to do any which they knewe to be contrarye to Gods lawes, hauehave chosen to dye, rather then to forsake the lawes of their God.… Wherefore the Machabees put themselues in daunger of death for the defense of the lawe, yea and at length died manfully in the defense of the same. If we do prayse (sayth S. Augustine) the Machabees, and that with great admiration, because they did stoutly stand euen vntounto death, for the lawes of theyr countrey▪ howe muche more ought wee to suffer all thinges for our Baptisme, for the sacramēt of the body and bloud of Christ. &c. But the supper of the Lord, such a one (I meane) as Christ commaundeth vsus to celebrate, the Masse vtterly abolysheth, and corrupteth most shamefully.
Who am I that I shuld adde any thing to this which you hauehave so well spoken? Nay, I rather thanke you,H. Latimer▪ that you hauehave vouchsafed to minister so plentifull armour to me, being otherwise altogether vnarmed, sauing that hee cannot be left destitute of helpe, whiche rightly trusteth in the helpe of God. I onelyonly learne to dye in reading of the new testament, and am euer nowe and then praying vntounto my God,Psalm. …. that hee will bee an helper vntounto me in tyme of neede.
Seeing you are so obstinately set agaynst the Masse,Anton. obiect. 1…. that you affirme, because it is done in a tongue not vnderstanded of the people, and for other causes, I cannot tell what: therefore it is not the true sacrament ordayned of Christ: I beginne to suspecte you, that you thinke not catholickely of Baptisme also. Is our Baptisme whiche we do vse in a tongue vnknowne to the people, the true baptisme of Christ or no? If it be, then doth not the straunge tongue hurt the Masse. If it be not the baptisme of Christ, tell me, howe were you baptised? Or whether will yee (as the Anabaptistes do) that al which were baptised in latin, should be baptised agayne in the English tongue?
Although I would wish baptisme to be geuen in the vulgar tongue for the peoples sake which are present, that they may the better vnderstand their owne profession,N. Ridle… Answer. and also be more able to teache theyr children the same, yet notwithstanding there is not like necessity of ye vulgar tongue in baptisme, and in the Lordes supper. Baptisme is geuē to children, who by reason of their age are not able to vnderstand what is spoken vntounto them, what tongue soeuer it be. The Lordes supper is, and ought to be geuen to thē that are waxen. Moreouer, in baptisme which is accustomed to be geuen to children in the latine tongue, all the substanciall poyntes (as a man would say) whiche Chryst commaunded to be done, are obserued. And therefore I iudge that baptisme to be a perfect and true baptisme: and that it is not onelyonly not neeedefull, but also not lawfull for anye man so christened, to be Christened agayne. But yet notwithstanding, they ought to be taught the Catechisme of the christian fayth, when they shall come to yeares of discretion: Which Cathechisme whosoeuer despiseth, or wyll not desirously embrace and willingly learne, in my iudgement he playeth not the parte of a christian man. But in the popish mass… are wanting certayne substancialles, that is to say, things commaunded by the worde of God to be obserued in ministration of the Lordes supper: of yt which there is sufficient declaration made before.
Where you say (I would wish) surely I would wishe, that you had spoken more vehemently and to hauehave sayd it is of necessitie,H. Latimer▪ that all thinges in the congregation should be done in the vulgar tongue, for the edifying and comfort of them that are present, notwithstanding that ye childe it selfe is sufficiently baptised in the latin tongue.
For asmuche as I perceaue you are so stiffely, I wyll not say obstinately bente, and so wedded to your opinion, that no gentle exhortations, no holesome counsailes,Anton. obie…. 14. no other kinde of meanes can call you home to a better mynde there remayneth that which in like cases was wonte to be the onelyonly remedy against stiffe necked, and stubborne persons, that is, you must be hampered by the lawes, & compelled eyther to obey whether ye will or no, or els to suffer that, which a rebell to the lawes ought to suffer. Doe you not knowe that whosoeuer refuseth to obey the lawes of the realme, he bewrayeth himselfe to be an enemye to hys countrey? Do you not know that this is the redyest waye to stirre vp sedition, and ciuill warre? It is better yt you should beare your owne sinne, then that through the example of your breache of the common lawes the common quyet should be disturbed. How can you say, you will be the Queenes true subiect, when as you do openly professe that you will not keepe her lawes?
O heauenly father, the father of all wisedome, vnderstanding, and true strength,Anno. 1555. October. I beseeche thee for thy onelye sonne our sauiour Christes sake, looke mercifully vppon me wretched creature, and send thine holy spirite into my brest, that not onelyonly I may vnderstand according to thy wisedome,N. Rid. answer. howe this pestilent and deadly darte is to bee borne of, and with what aunswere it is to be beaten back but also when I must ioyne to fight in the field for ye glory of thy name, that then I being strengthned with the defense of the right hand, may manfully stand in the confession of thy fayth, and of thy truth, and continue in ye same vntounto the end of my lyfe, thorough the same our Lord Iesus Christ. Amen.
Now to the obiection. I graunt it to bee reasonable, that he whiche by wordes and gentlenes cannot be made yeld to that is right, and good, shoulde be brideled by the straite correction of the lawes: that is to say, he that wyll not be subiecte to Gods word, must bee punished by the lawes. It is true that is commonly sayd: He that wil not obey the Gospell, must be tamed and taught by the rigour of the law. But these thinges ought to take place agaynst him, whiche refuseth to doe that is right and iust, according to true godlines, not against him, which cannot quietly beare superstitions, but doth ha…e, and detest from his age such kinde of proceedinges, and that for the glorye of the name of God. To that whiche ye say a trangressour of the common lawes bewrayeth himselfe to be an enemye of his countrey, surely a man ought to looke vntounto the nature of the lawes, what maner of lawes they be which are broken. For a faythful Christian ought not to thinke alike of all maner of lawes. But that saying ought onelyonly truely to be vnderstanded of suche lawes as be not contrarye to Gods word. Otherwise whosoeuer louelove their countrey in truth (that is to say in God) they will alwayes iudge (if at any time the lawes of God and man be then contrarye to the other) that a man ought rather to obeye God then man.Act. 4. And they that thinke otherwise, and pretend a louelove to their countrey, forasmuche as they make their countrey to fight as it were agaynst God, in whome consisteth the onelyonly stay of that country, surely I do thinke that such are to be iudged most deadly enemies, and traytours to theyr countrey. For they that fight agaynst God, whiche is the safety of their countrey, what doe they els but go about to bryng vponupon theyr countrey a present ruine and destruction. But they that doe so are worthy to be iudged enemyes to their countrey, and betrayours of the Realme. Therefore &c.
But this is the redyest way (ye say) to stir vp sedition to trouble the quiet of the common wealth: therefore are these things to be repressed in tyme, by force of lawes. Beholde Sathan doth not cease to practise hys olde guiles, and accustomed sub…leties.Satan and his minis…ers do alwayes charge the Godly with sedition. Reg. 18. Hiere. 26. Hee hath euer thys darte in a redines to hurle agaynst hys aduersaryes, to accuse them of sedition that he may bryng them (if he can) in danger of the higher powers. For so hath hee by his ministers alwayes charged the Prophetes of God. Achab sayde vntounto Elias: art thou he that troubleth Israell? The false Prophetes also complayned to theyr Princes of Hieremy, that hys wordes were seditious and not to be suffered: did not the scribes, and Pharisies falsely accuse Christ as a seditious person, and one that spake agaynst Cesar? Did they not at the last cry,Luke. 23. Iohn. 18. Act…s. 24. if thou let this man go, you are not Cesars frend? The Oratour Tertullus, how doth he accuse Paule before Felix the high Deputie? We hauehave found this man (sayth he) a pestilent fellow, & a stirrer of sedition, vntounto all the Iewes in the whole world. &c. But I praye you were these men as they were called seditious persons? Christ, Paule, and the Prophetes? God forbid. But they were of false men falsely accused. And wherefore I praye you but because they reproued before ye people their giles, superstition, and deceites. And when the other coulde not beare it, and would gladly hauehave had them taken out of the way, they accused him as seditious persons, and troublers of the common wealthe, that being by this meanes made hatefull to the people, and Princes, they might the more easely be snatched vpp to be tormented, and put to deathe. But howe farre they were from all sedition, their whole doctrine, lyfe and conuersation doth well declare. For that which was obiected last of all, that he cannot be a faythful subiect to hys prince, which professeth openly that he will not obserue the lawes, which the Princes hath made: here I would wish that I might hauehave an indifferent Iudge, & one that feareth God to whose iudgement in this cause I promise I will stand. I aunswere therefore, a man ought to obey hys Prince, but in the Lord, and neuer agaynst the Lord. For he that knowingly obeyeth his Prince agaynst God, doth not a duety to the Prince, but is a deceauer of the Prince and an helper vntounto him to worke his owne destruction. Hee is also vniust whiche geueth not the prince that is the princes, and to GOD that is GODS. Here commeth to my remembraunce, that notable saying of Ualentinianus the Emperoure for choosing the Bishop of Millayne. Set him (saith he) in the Bishoppes seate, to whome if we (as man) do offend at any tyme,Theodore. eccl. hist. l. 4. cap. 5. Euseb. eccl. hist. lib. 4. cap. 4. Niceph. l. 3. cap. 35. wee may submitte our selues, Policarpus the most constaunt Martyr, when he stoode before the chiefe Ruler, and was commaunded to blaspheme Christ, and to sweare by the fortune of Cesar. &c. he aunswered with milde spirite: wee are taught (sayth he) to geue honour vntounto Princes, and those powers which be of God: but such honour as is not contrary to Gods religion.
Hither vntounto ye see good father, how I hauehave in words onelyonly made as it were a florishe before the fight, whiche I shortly looke after, and how I hauehave begonne to prepare certayne kindes of weapons, to fight agaynst the aduersary of Christ, and to inuse with my selfe, how the da…s of the olde enemy may bee borne of,Ephe. 6. and after what sorte I may smite him againe with the sword of the spirit. I learn also hereby to be in vre with armour, and to assaye howe I can go armed. In Tindall where I was borne, not far from the Scottish borders, I hauehave knowne my countreymen to watch night and day in theyr harnes, suche as they had, that is in theyr Iackes, & theyr speares in their hands (you call them northern gads) specially when they had any priuy warning of the comming of the Scottes. And so doing, although at eueryevery such bickerings some of them spent their liues, yet by such meanes like prettye men they defended their countrey, And those that so dyed, I thynke that before God they dyed in a good quarrell, and theyr ofspring and progeny all the countrey loued them the better for theyr fathers sake. And in the quarrell of Christ our sauiour, in the defense of his owne diuine ordinaunces, by the which he geueth vntounto vsus lyfe and immortalitie, yea, in the quarrell of fayth, and christian religion, wherin resteth our euerlasting saluation, shall wee not watche?1. Peter. 5. shall wee not go alwayes armed? euer looking when our aduersary (whiche like a roaring Lyon seeketh whome hee may deuour) shall come vponupon vsus by reason of oure slouthfulnes? yea, and woe be vntounto vsus,Math. 24· if he can oppresse vsus vnawares whiche vndoubtedly hee will doe, if he finde vsus sleepyng. Let vsus awake therefore. For if the good man of the house knew what houre the theefe would come, he would surely watch & not suffer his house to be brokē vp. Let vsus awake therfore I say: Let vsus not suffer our house to be brokē vp.Iacob. 4. Resist the deuill, sayth S. Iames, & he will flee frō you. Let vsus therefore resist him manfully, and taking the crosse vponupon our shoulders, let vsus followe our captayne Christ who by hys owne bloud hath dedicated and hallowed the way whiche leadeath vntounto the father, that is,1. Tim. 6, to the light which no man can attayne, the fountayn of the euerlasting ioyes. Let vsus follow I say, whether hee calleth & allureth vsus, that after these afflictions which last but for a moment whereby he tryeth our fayth as gold by the fire, we may euerlastingly raygne and triumph with him in the glory of the father, and that through the same our Lord and sauior Iesus Christe, to whome with the father and the holye Ghost be all honour and glory nowe and for euer. Amen. Amen.
Good father, forasmuche as I hauehave determined wyth my selfe, to poure forth these my cogitations into your bosome, here me thinketh I see you sodainly lifting vp your head towardes heauen, after youre maner, and then looking vponupon me with your propheticall countenaunce, and speaking vntounto me, with these or like woordes. Trust not my sonne (I beseethe you vouchsafe me the honour of this name:1. Cor. 4. for in so doing I shall thinke my selfe both honoured, and loued of you.) Trust not I say my sonne to these worde weapons: for the kingdom of God is not in words but in power. And remember alwayes the wordes of the Lord: do not imagine afore hand,Math. 10. Marke. 11. what and how you wil speake. For it shall be geuen you, euen in that same houre what ye shall speake. For it is not ye that speake, but ye spirite of your father which speaketh in you. I pray you therfore father, pray for me, that I may cast my whole care vppon him, & trust vponupon him in all perils. For I know, and am surely perswaded,Ephes. 6. that whatsoeuer I can imagine or think afore hand, it is nothing, except he assist me with his spirite when the tyme is. I beseeche you therefore Father, pray for me, that such a complet harnes of the spirite, such boldnes of minde may be geuen vntounto me,Psalme. 44. Psalm. 14…. that I may out of a true faith say with Dauid. I wil not trust in my bow, and it is not my sword, yt shal saue me. For he hath no plesure in the strength of an horse. &c. But the Lordes delight is in them that feare him and put theyr trust in his mer…y. I beseech you pray, pray, that I may enter this fight only in the name of God, and that when all is past, I being not ouercome through his gracious ayde, may remayne, and stand fast in him, till that day of the Lord, in yt which to them that obtayne the victorye,Apoc. …. shall be geuen the liuely Manna to eate,Anno 1555. October. and a triumphant Crowne for euermore.
Now Father, I pray you helpe me to buckle on thys geare a little better. For ye know the deepenes of Sathan being an olde souldiar, and you hauehave collored with him or now: blessed be God, that hath euer ayded you so well. I suppose he may well hold you at the baye. But truely hee will not be so willing (I thinke) to ioyne with you, as with vsus younglinges.Apoc. ….
Syr I beseeche you, let your seruaunt reade this my babling vntounto you, and now and then as it shal seeme vntounto you best, let your pen runne on my booke: spare not to blotte my paper. I geue you good leaue.
…. Latimer.Syr I hauehave caused my man not onelyonly to reade youre armour vntounto me, but also to write it out. For it is not only no bare armure, but also well buckled armure. I see not how it coulde be better. I thanke you euen from the bottome of my hart for it, and my prayer shall you not lacke trusting that you doe the like for me. For in deede there is the helpe. &c, Many thinges make confusion in memory. And if I were as well learned as sainct Paule, I woulde not bestow much amongest them: further then to gaul thē, and spurgal too, when and where as occasion were geuen and matter came to minde: for the lawe shalbe their shote anchor, staye, and refuge. Therefore there is no remedye, namely, now whē they hauehave ye maister bowle in their hand and rule ye roste, but pacience. Better it is to suffer what cruely they wil put vntounto vsus, then to incurre Gods high indignation. Wherefore good my Lord be of good cheare in the Lord, with due consideration what hee requireth of you, and what he doth promise you. Our common enemy shall do no more then God will permit him. God is faithfull,…. 10. which wil not suffer vsus to be tēpted aboue our strēgth &c. Be at a poynt what ye wil stand vntounto: sticke vntounto that and let them both say and do what they list. They can but kil the body, whiche otherwise is of it selfe mortall. Neyther yet shal they do that when they list, but when God wil suffer them, when the houre appoynted is come. To vse many wordes with them it shal be but in vayne, nowe that they hauehave a bloudy and deadly lawe prepared for thē. But it is very requisite that ye geue a reasonable accompt of your fayth,…. 3. if they wil quietly heare you, els ye knowe in a wicked place of iudgement a man may keepe silence, after the example of Christ. Let them not deceiue you with their sophistical Sophismes and fallacies you knowe that false thinges may hauehave more apparence of truth,… then thinges that be most true: therefore Paule geueth vsus a watchē worde. Let no man deceiue you with likelines of speache. Neither is it requisite that with the contentious ye shulde follow strife of wordes,… which tend to no edification, but to the subuersion of the hearers, and the vayne braggyng and ostentation of the aduersaries. Feare of deathe doth most perswade a great number. Be well ware of that argument: for that perswaded Shaxton (as manye menne thought) after that he had once made a good profession, openly before the iudgement seate. The flesh is weake, but the willingnes of the spirite shal refresh the weakenesse of the fleshe.
The number of the cryars vnderunder the aultar must needs be fulfilled: if we be segregated thereunto, happy be wee. That is the greatest promotion that God geueth in thys world,Apoc. 6. to be such Phillippians to whome it is geuen, not only to beleue, but also to suffer. &c. But who is able to do these thinges? Surely all our habilitie, all our sufficiencye is of God.… He requireth and promiseth. Let vsus declare our obedience to his wil, when it shalbe requisite, in the ryme of trouble, yea in the middest of the fire.
When that number is fulfilled, which I weene shalbe shortly, then hauehave at the papists, when they shal say peace al things are safe,… when Christ shal come to keep his great Parliament to the redresse of al things that be amisse. But he shal not come as the papistes fayne him, to hide himself and to play bo piepe as it were vnderunder a peece of bread: but he shal come gloriously,… to the terrour and feare of all Papistes: but to the great consolation and comfort of all that wil here suffer for him. Comfort your selues one an other with these wordes.
Lo syr, here I hauehave blotted youre paper vaynely, and played ye foole egregiously: but so I thought better thē not to doe your request at this time. Pardon me and praye for me: pray for me I say, pray for me I saye. For I am some time so feareful, that I would creep vntounto a mouse hoale: some time God doth visite me agayne with his comforte. So he commeth and goeth, to teache me to feel & to know mine infirmitie to thintent to geue thankes to him that is worthy,… least I shuld rob hym of hys duety, as many do, & almost al the world. Fare you well.
What credence is to be geuē to papists it may appeare by their racking, writhing, wrinching, and mōstrously iniuryng of Gods holy scripture, as appeareth in the popes law. But I dwell here now in a schole of obliuiousnesse. Fare you well once agayne, and be you steadfast and vnmoueable in the Lord. Paule loued Timothy meruelous well, notwithstanding he sayth vntounto him. Be thou partetaker of the afflictions of the Gospell: and agayne. Harden thy selfe to suffer afflictions. Bee faythfull vntounto the death, and I wyll geue thee a Crowne of life sayth the Lorde.