Acts and Monuments Volume 2 Part 2, Book 11 · Letters 1 · Letter 1
¶A Letter of M. Latimer to Mayster Morice, concerning the Articles written, which were falsely and vntruely layed agaynst him.
A letter of M. Latimer to M. Moric….RIght worshipfull, and mine owne good mayster Morice, salutem in Christo Iesu. And I thanke you for all harty kindnesse, not onelyonly heretofore shewed vntounto me, but also that now of late, you would vouchsafe to write vntounto me so poore a wretch, to my great comforte among all these my troubles. I trust and doubte nothing in it,Note the diss… bling inconstancy of Popish Priestes. but GOD will reward you for me, and supplye aboundauntly mine vnabilitie. &c. Mayster Morice you woulde wonder to know how I hauehave bene intreated at Bristow. I meane of some of the Priestes, which first desired me, welcommed me, made me chea…e, hearde what I sayde, allowed my saying in all thinges whiles I was with them: when I was gone home to my Benefice, perceiuing that the people fauoured me so greatlye, and that the Maior had appoynted me to preache at Easter, priuilye they procured an inhibition for all them that had not the Bishoppes licence,Inhibition procured against M. Latimer not to preach. Hubberdine and Powell preach agaynst M. Latimer. which they knew well enough I had not, & so craftely defeated mayster Maiors appoyntment, pretending that they were sory for it, procuring also certayne Preachers to blatter against me, as Hubberdin and Powell, with other moe: whom when I had brought before the Maior and the wise Counsaile of the Towne, to know what they coulde lay to my charge, wherefore they so declaymed agaynst me, they sayde they spake of information: howbeit no man could be brought forth that would abide by any thing: So that they had place and time to belye me shamefully, but they had no place nor time to laye to my charge, when I was present and ready to make them answere. God amēd them, and swage their malice that they hauehave agaynst the truth & me. &c.
Our Lady was a Sinner.
So they did belye me to hauehave sayd, when I had sayd nothing so, but to reproue certayne both Priestes and beneficed menne, whiche doe geue so muche to our Ladye,What the Papistes do geue to our Lady. as though she had not bene saued by Christe, a whole Sauiour both of her, and of all that be and shall be saued: I did reason after this maner, that either she was a sinner, or no sinner: if a sinner, then she was deliuered from sinne by Christ:Our Lady not without sinne. so that he saued her, either by deliuering or by preseruing her from sinne, so that without hym neyther she, nor none other, neither be, nor could be saued. And to auoyde all offence, I shewed howe it might bee aunswered, both to certayne Scriptures which maketh all generally sinners, and how it might be aunswered vntounto Chrysostome and Theophilact, which maketh her namely and specially a sinner. But all woulde not serue, theyr malice is so great: notwithstanding that fiue hundred honest men can and will beare recorde.Papists depraue when they cannot disproue. When they cannot reproue that thing that I do say, then they will belye mee to say that thing that they can not reprooue, for they will needes appeare to be agaynst me.
Sayntes are not to be worshipped.
So they lyed when I had shewed diuers significations of thys word (Sayntes) among the vulgare people. First Images of Sayntes are called Sayntes,Difference betwixt Images & Saintes. and so they are not to be worshipped: take worshipping of them for praying to them: for they are neither Mediators by way of redemption, nor yet by way of intercession. And yet they may be well vsed, when they be applied to that vse that they were ordeined for, to be lay mens bookes for remē braunce of heauenly thinges. &c.
Take Sayntes for inhabitours of heauen, and worshippinge of them, for praying to them, I neuer denyed, but that they might be worshipped, and be our Mediatours, though not by way of redemption (for so Christ alonely is a whole Mediatour,Maister Latimers errour in those dayes. both for them and for vsus) yet by the way of intercession. &c.
Pilgrimage.
And I neuer denyed Pilgrimage. And yet I hauehave sayed that much scurffe must be pared away ere euer it can be wel done, superstition, idolatry, false fayth, and trust in the Image,Pare away the skurf…, and cleane take all Poperye away. vniust estimation of the thing, setting aside Gods ordinaunce for doynge of the thing: debtes must be payd restitutions made, wife & children prouided for, duetye to our poore neighbours discharged. And when it is at the best, before it be vowed, it neede not to be done, for it is neither vnderunder the bidding of GOD nor of manne to be done. And Wiues muste counsell with Husbandes, and Husbandes and Wiues with Curates, before it be vowed to bee done. &c.
Aue Maria.
As for the Aue Maria, who can thinke that I would deny it▪ I sayd it was an heauenly greting or saluting of our blessed Lady,Aue Maria. wherein the Aungell Gabriell sent from the Father of heauen, did annunciate and shewe vntounto her the good will of God towardes her, what he would with her and to what he had chosen her But I sayd, it was not properly a prayer, as the Pater noster,Aue Maria no prayer. whyche our Sauior Christ himselfe made for a proper prayer, and bade vsus say it for a Prayer, not adding that we shoulde say 10. or 20. Aue Maries, withall: and I denyed not but that we may well saye the Aue Maria elso, but not so that we shall thinke that the Pater noster is not good, a whole and a perfit prayer, nor can not be well sayd without Aue Maria: so that I did not speake agaynst wel saying of it, but agaynst superstitious saying of it, and of the Pater noster to: and yet I put a difference betwixte that, & that whiche Christ made to be sayd for a prayer. &c.
No fire in hell.
Who euer could say or thinke so? Howbeit good Authors do put a difference betwixt a suffering in the fire with bodyes,Whether the fier in hell be a materiall fier, or spirituall. The worme of consciēc… is so called by a metaphoricall speach. and without bodyes. The soule without the body is a spirituall substaunce, which they say can not receiue a corporall quality, and some maketh it a spirituall fire: and some a corporall fire. And as it is called a fire, so is it called a Worme, and it is thought of some not to be a materiall Worme that is a liuing beast, but it is a metaphor, but that is neither to nor fro. For a fire it is, a worme it is, a payne it is, a torment it is, an anguishe it is, a griefe, a misery, a sorow, a heauinesse inexplicable, intolerable, whose nature and condition in eueryevery poynt who can tell, but he that is of Gods priuy counsell▪ sayth S. Austen? God geue vsus grace rather to be diligent to keepe vsus out of it, then to be curious to discusse the property of it: for certayne we be, that there is litle ease, yea none at all, but weeping, wayling, and gnashing of teeth, whiche be two effectes of extreme payne, rather certayne tokens what payne there is, then what maner payne there is.
No Purgatory.
He that sheweth the state and condition of it, doth not denye it. But I had leauer be in it, then in Lollers tower the Bishoppes prison, for diuers skils and causes.M. Latimer had leauer… be in Purgatory the… in Lollers Tower. Causes declared why it is better to be in Purgatorye then in Lollers Tower▪
First, in this I might dye bodily for lacke of meat and drinke: in that I could not.
Item, in this I might dye ghostly for feare of payne, or lack of good counsell: there I could not.
Item, in this I might be in extreme necessity: In that I coulde not, if it be perill of perishing.
Item, in this I might lacke charity: There I could not.
Item, in this I might lose my pacience: In that I could not.
Item, in this I might be in perill and daūger of death, in that I could not.
Item, in this I might be without surety of Saluation, in that I could not.
Item, in this I might dishonor God: In that I could not.
Item, in this I might murmur & grudge agaynst God: In that I could not.
Item, in this I might displease God: In that I could not.
Item, in this I might be displeased with God: In that I coulde not.
Item, in this I might bee iudged to perpetuall prison as they call it: in that I could not.
Item, in this I might be craftily handled: In that I could not.
Item, in this I might be brought to beare a fagotte: In that I could not.
Item, in this I might be discontented with GOD: In that I could not.
Item, in this I might be separated and disseuered from Christ: In that I could not.
Item, in this I mighte bee a member of the Deuill: In that I could not.
Itē, in this I might be an inheritor of hell: In that I could not.
Item, in this I might pray out of charity, and in vayne▪ in that I could not.
Item, in this my Lord and his Chapleines might manacle me by night: In that they could not.
Item, in this they might strangle me, and say that I had hanged my selfe: In that they could not.
As they did with Hūne.Item, in this they might hauehave me to the Consistory and iudge me after theyr fashion. From thence they could not·
Ergo I had leuer to be there then here. For though the fire be called neuer so hoat, yet and if the bishops two fingers can shake away a piece, a friers cowle an other part, and scala coeli altogether, I wil neuer found Abbay, Colledge nor Chauntrey for that purpose.
For seing there is no payne that can break my charity, break my pacience, cause me to dishonour God, to displease God, to be displeased with God, cause me not to ioy in God, nor that canne bring me to daunger of death, or to daunger of desperation, or from surety of saluation, that canne separate me from Christ, or Christ from me,Chrisost. What is the greatest payne to damned s…les. Prouision of Purgatory bringeth many to hell. I care the lesse for it. Iohn Chrisostom sayth, that the greatest payne that damned soules hauehave, is to be separate and cut of from Christ for euer: which payne he sayth is greater then many helles: which paynes the soules in Purgatory neither hauehave nor can hauehave.
Consider M. Morice, whether prouision for Purgatorye hath not brought thousandes to hell. Debts hauehave not bene payd: restitution of euill gotten landes & goods hath not bene made: christen people (whose necessities we see, to whō whatsoeuer we do, Christ reputeth done to himselfe, to whom we are bounden vnderunder payne of damnation to doe for, as we would be done for our selfe) are neglecte and suffered to perish: last wils vnfulfilled and broken: Gods ordinaunce set aside: and also for Purgatory, foū dations hauehave bene taken for sufficient satisfaction: so we hauehave trifled away the ordinaunce of God, and restitutions. Thus we hauehave gone to hell, with Masses, Diriges, and ringing of manye a bell. And who can pull Pilgrimages from Idolatrye, and purge Purgatorye from Robbery, but hee shall bee in perill to come in suspition of Heresye with them? so that they may pill with Pilgrimage, and spoyle with Purgatory. And verely the abuse of them cannot be taken away, but great luker and vauntage shall fall away from them, whiche had leuer hauehave profite with abuse, then lacke the same with vse: and that is the waspe that doth sting them,What the Waspe is that stingeth the Papistes, and maketh thē to swell. and maketh them to swell. And if Purgatory were purged of all that it hath gotten, by setting aside restitution, and robbing of Christe, it woulde be but a poore Purgatorye: So poore that it should not be able to feed so fatte, and tricke vp so many idle and slothfull lubbers.
I take God to witnes I would hurt no man, but it greeueth me to see such abuse continue without remedy. I cannot vnderstand what they meane by the Popes pardoning of Purgatorye,The Popes pardoning out of Pu… gatory, a vayne inuē t…n. Suffrage. Masse, …. Authority of …eyes. This bloud of Hailes was proued before the …ing, and openly … at … by the Byshop of Rochester that thē was, to be but the …oud of a …. Two certif…ations of … remissi… out of …. but by way of suffrage: and as for suffrage, vnlesse he do his duety, and seeke not his owne, but Christes glory, I had leauer hauehave the suffrage of iacke of the skullery which in his calling doth exercise both fayth and charitye: but for his Masse. And that is as good of an other simple Priest as of him. For as for authoritye of keyes, is to loose from guiltinesse of sinne and eternall payne, due to the same, according to Christes word, and not to his own priuate will. And as for Pilgrimage, you woulde wonder what iuggling there is to gette money withall. I dwell within a halfe mile, of the Fosseway, and you woulde wonder to see how they come by flockes out of the West countrey to many Images, but chiefely to the bloud of Hailes. And they beleue verely that it is the verye bloud that was in Christes bodye, shedde vppon the Mount of Caluerye for our saluation, and that the sighte of it with theyr bodily eye, doth certify them and putteth them out of doubte, that they bee in cleane life, and in state of saluation without spot of sinne, which doeth bolden then to many thinges. For you would wonder if you shoulde common with them both comming and going, what faythes they hauehave. For as for forgeuing theyr enemies, and reconciling theyr Christian brethren, they can not away withall: for the sight of that bloud doth quite them for the time.
I read in Scripture of two certifications: one to the Romanes: Iustificati ex fide pacem habemus. i. We being iustified by fayth hauehave peace with God.
If I see the bloud of Christe with the eye of my soule, that is true fayth that his bloud was shed for me. &c.
An other in the Epistle of Iohn: Nos scimus quod translati sumus de morte ad vitam, quoniam diligimus fratres. i. We know that we are translated from death to life, because we louelove the brethren. But I read not that I hauehave peace with GOD, or that I am translated from death to life, because I see with my bodelye eye the bloud of Hailes. It is verye probable that all the bloud that was in the body of Christ,The bodyly … of … pro…eth little. was vnited and knitte to his Diuinity, and then no part thereof shall returne to his corruption. And I maruell that Christ shall hauehave two resurrections. And if it were, that they that did violently and iniuriouslye plucke it out of hys body when they scourged him and nayled him to the Crosse, did see it with theyr bodily eye, yet they were not in cleane life. And we see the selfe same bloud in forme of wine, when we hauehave consecrate, and may both see it, feele it, and receiue it to our damnation as touching bodily receiuing. And many do see it at Ha…les without confession, as they say God knoweth all, and the Deuill in our time is not dead.
Christ hath left a doctrine behinde him, wherin we be taught how to beleue, and what to beleeue: he doth suffer the Deuill to vse his craftye fashion for our triall and probation. It were little thanke worthy to beleue well & rightly, if nothing should moue vsus to false fayth & to beleue superstitiously. It was not in vayne that Christ when hee had taught truely, by and by badde, beware of false Prophettes, whiche woulde bring in errour slilye. But we be secure and vncarefull,Warning against false prophets. as though false Prophets could not meddle with vsus, and as though the warning of Christ were no more earnest and effectuall, then is the warning of Mothers when they trifle with theyr children, and bid them beware the bugge. &c.
Loe Syr▪ how I runne at ryot beyond measure. When I began, I was minded to hauehave written but halfe a dosen lynes: but thus I forget my selfe euer when I write to a trusty frende, which wyll take in worth my folly, and keepe it from mine enemy. &c.
As for Doctour Wilson, I wotte not what I should say:D. Wilson agaynst M. Latimer. & why. but I pray God endue him with charity. Neyther he, nor none of his countreymen did euer louelove me since I did inuey agaynst theyr factions, and partialitye in Cambridge. Before that, who was more fauoured of him then I? That is the byle that may not be touched. &c.
A certayne frend shewed mee, that Doctour Wilson is gone nowe into his countrey about Beuerley in Holdernes, and from thence he will go a progresse through Yorkeshire, Lancashyre, Cheshyre, and so from thence to Bristow. What he entendeth by this progresse God knoweth, and not I. If he come to Bristowe I shall here tell. &c.
As for Hubberdin (no doubt) he is a manne of no great learning, nor yet of stable witte. He is here seruus hominum:Hubberdine a great rayler agaynst M. Latimer. for he will preach whatsoeuer the Byshops will bidde him preach. Verely in my minde they are more to be blamed then he. He doeth magnifye the Pope more then enough. As for our Sauior Christ and Christian kynges are little beholding to hym. No doubte hee did misse the cushion in many thinges. Howbeit they that did sende him (men thinke) will defend him: I pray GOD amend him, and them both. They woulde fayne make matter agaynst mee, entendyng so eyther to deliuer him by me, or els to ridde vsus both together, and so they woulde thinke hym well bestowed. &c.
As touching Doctour Powell,D. Powell a stout Preacher of Popery. howe highly he tooke vppon him in Bristow; and how little hee regarded the sword which representeth the kinges person, many can tell you. I thinke there is neuer an Earle in this Realme that knoweth his obedience by Christes cōmaūdemēt to his Prince, & wotteth what the sword doth signify, that would hauehave taken vponupon hym so stoutly. Howbeit Mayster Maior, as he is a profound wise man, did twicke him pretily: it were to long to write all. Our pilgrimages are not a little beholding to him. For to occasion the people to them, he alledged this text.
Omnis qui relinquit patrem, domos,Scripture applied of the Papistes. vxorem. i. Whosoeuer leaueth father, house, wife. &c. By that you maye perceiue hys hoate zeale and crooked iudgement. &c. Because I am so belyed, I could wish that it would please the kinges grace to commaunde me to preach before his highnesse a whole yeare together euerye Sonday, that he himselfe might perceiue how they belye me, saying, that I hauehave neither learning, nor vtterance worthy thereunto. &c. I pray you pardon me, I cannot make an end.