wisdom what I should speak; it was God indeed, for else I had never escaped them. At the last, I was brought forth to be examined into a chamber hung with arras, where I was wont to be examined: but now at this time the chamber was somewhat altered. For whereas before there was wont ever to be a fire in the chimney, now the fire was taken away, and an arras hanged over the chimney, and the table stood near the chimney's end. There was amongst the bishops that examined me, one with whom I had been very familiar, and took him for my great friend, an aged man, and he sat next the end of the table. Then, amongst all other questions, he put forth one, a very subtle and crafty one, such, indeed, as I could not think so great danger in. And when I should have made answer, I pray you, Master Latimer,' said one, 'speak out; I am very thick of hearing, and here be many that sit far off.' I marvelled at this, that I was bidden speak out, and began to suspect, and gave an ear to the chimney; and there I heard a pen writing in the chimney behind the cloth. They had appointed one there to write all mine answers; for they made sure that I should not start from them: there was no starting from them. God was my good Lord, and gave me answer, I could never else have escaped it."

In these hard and dangerous straits and snares of the bishops, it had been impossible to have escaped, had not the Almighty, as he stirred him up, so preserved him through the favour and power of his prince; who with much favour embraced him, and rescued and delivered him out of the crooked claws of his enemies. At length, through the procurement, partly of Dr. Buts, partly of good Cromwell, he advanced him to the dignity of a bishop, making him bishop of Worcester, and so continued a few years, instructing his diocese, according to the duty of a diligent and vigilant pastor, with wholesome doctrine and example of perfect conversation. It were long to dwell, particularly upon such things as might here be brought to the commendation of his pains; as study, readiness, and continual carefulness in teaching, preaching, exhorting, visiting, correcting, and reforming, either as his ability could serve, or the time would bear. But the days then were so dangerous and variable, that he could not in all things do what he would. Yet what he might do, that he performed to the uttermost of his strength, so that although he could not utterly extinguish all the relics of old superstition, yet he so wrought, that though they could not be taken away, yet they should be used with as little hurt, and with as much profit as might be. As (for example) in this and in other things, it appeared, that when it could not be avoided, but that holy water and holy bread must needs be received, yet he so prepared and instructed those of his diocese, that superstition should be excluded, as far as possible, in them.

He was not ignorant how the institution of holy water and holy bread, not only had no ground in scripture, but also how full of profane exorcisms and conjurations they were, contrary to the rule and learning of the gospel. Thus this good man acted in his diocese. But both in the university, and at his benefice, he was harassed by wicked and evil-disposed persons; and so in his bishoprick also he was not clear of some that sought his trouble. He continued in this laborious function of a bishop the space of certain years, till the coming in of the Six Articles.

Seeing that either he must lose the quiet of a good conscience, or else forsake his bishoprick, he of his own free accord resigned his see. At which time Shaxton, the bishop of Salisbury, resigned likewise. And so these two remained a long time unbishoped, keeping silence till the time of King Edward, of blessed memory.

Then coming up to London, he was molested and troubled by the bishops, whereby he was again in no little danger, and at length was cast into the Tower, where he remained prisoner, till the time of King Edward, by means of whom the golden mouth of this preacher, so long shut up before, was now opened again. And so beginning afresh to speed his plough, he continued all

the time of that king, labouring in the Lord's harvest most fruitfully.

In this labour of love he occupied himself all King Edward's days, preaching for the most part every Sunday twice, to the no small shame of other loitering and unpreaching prelates, and so much the more to their shame, because, having been hurt by the fall of a tree, and above sixty-seven years of age, he yet took so little ease and care of himself, to do the people good, preaching every morning, usually, winter and summer.

Not long after the death of King Edward, Latimer was arrested and brought to London, by command of Queen Mary, and cast into the Tower, where he suffered much. Thence he was transported to Oxford, with Cranmer, archbishop of Canterbury, and Ridley, bishop of London, there to dispute upon articles sent down from Gardiner, bishop of Winchester, as before mentioned, as also, how and by whom Latimer, with his other fellow-prisoners were condemned after the disputations, and committed again to the prison, there continuing from April to October; where they were occupied, either with brotherly conference, or with fervent prayer, or with fruitful writing.

Although Latimer, by reason of the feebleness of his age, wrote least of them all in this latter time of his imprisonment; yet in prayer he was fervently occupied : And amongst other things, these were three principal matters he prayed for. First, that as God had appointed him to be a preacher of his word, so also he would give him grace to stand to his doctrine until his death, that he might give his heart's blood for the same. Secondly, that God of his mercy would restore his gospel to England once again; and these words 66 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 spoken to him face to face. The third matter was, to pray for the preservation of the queen's majesty that now is (Elizabeth), whom in his prayer he was wont customarily to name, and even with tears desired God to make her a comfort to this comfortless realm of England. These were the matters he prayed for so earnestly. Neither were these things desired in vain, for the Lord most graciously granted all his requests.

Concerning his constancy, even in the utmost extremity, the Lord graciously assisted him. For when he stood at the stake, at Oxford, and the tormentors were about to set the fire to him, and to the learned and godly Bishop Ridley, he lifted up his eyes towards heaven with an amiable and comfortable countenance, saying these words, "God is faithful, who doth not suffer us to be tempted above our strength;" and so by and by shed his blood in the cause of Christ.

How mercifully the Lord heard his second request, in restoring his gospel once again to this realm, these present days can bear record. And what then shall England say now for her defence, which being so mercifully visited and refreshed with the word of God, so slenderly and unthankfully considers either her own past misery, or the great benefit of God now present? The Lord be merciful unto us! Amen.

Concerning his third request, it seems likewise most effectually granted, to the great praise of God, the furtherance of his gospel, and to the unspeakable comfort of this realm. For whether at the request of his prayer, or of other God's holy saints, or whether God was moved with the cry of his whole church, the truth is, that when all was in a desperate case, and so desperate that the enemies mightily flourished and triumphed, God's word was banished, Spaniards received, no place left for Christ's servants to cover their heads, suddenly the Lord called to remembrance his mercy, and forgetting our former iniquity, made an end of all these miseries, and wrought a marvellous change of things; Queen Elizabeth was appointed and anointed, for whom this greyheaded father so earnestly prayed in his imprisonment : through whose true, natural, and imperial crown, the brightness of God's word was set up again to confound the dark and false visored kingdom of antichrist, the true temple of Christ re-edified, the captivity of sorrowful christians released, which so long was wished for in

the prayers of so many good men, especially of this faithful and true servant of the Lord, Bishop Latimer.

May the same God, who, at the requests of his holy and faithful saints, hath poured upon us such benefits of his mercy, peace, and tranquillity, assist our most virtuous and christian princess, and her subjects, that we may every one in his state and calling serve to his glory, and walk in our vocation, that we lose not that which they have obtained, but may proceed in all faithfulness, to build and keep up the house and temple of the Lord, to the advancing of his glory, and our everlasting comfort in him! Now after these things pertaining to the events of Bishop Latimer's life, let us come to his letters; and first concerning the articles for which he was troubled by the priests about his benefice at West Kingston, of which he writes to Master Morice.

The following are extracts, for the whole were too long to insert here, and the reader will perceive that even then Latimer had not seen the full extent of the errors of popery.

They objected that he had taught that our Lady was a sinner. He says in his letter on this point as follows:

"I was led by some, not only laymen, but also priests and beneficed men, who gave to our Lady so much of devotion without judgment, as though she had not needed Christ to save her: to prove Christ her Saviour, to make Christ a whole Saviour of all that be, or shall be saved: I reasoned after this manner; that either she was a sinner, or no sinner; there is no mean: if she were a sinner, then she was redeemed or delivered from sin by Christ, as other sinners were: If she were no sinner, then she was preserved from sin by Christ; so that Christ saved her, and was her necessary Saviour, whether she sinned or not. Now certain authors (said I) as Chrysostom, Theophylact, and others, write as though she had been something faulty in her time. Also I said that certain scriptures stand something to the same, unless they are the more warily understood and taken, (as in Rom. iii. 10. 20). All have sinned, every mouth must be stopped, and all the world brought in guilty before God.' And All have sinned, and come short of the glory of God.' And in the fifth chapter, 'Death passed upon all, forasmuch as all have sinned.'

They asked What need you to speak of this?' I answered, A great need, when men cannot be content that she was a creature saved, but as it were a saviouress, not needing salvation, it is necessary to set her in degree to the glory of Christ, Creator and Saviour of all that be or shall be saved.'

"And for the Ave Maria, they lie falsely; I never denied it: I know it was a heavenly saluting or greeting of our Lady, spoken by the angel Gabriel, and written in holy scripture of St. Luke. But yet it is not properly a prayer, as the Pater-noster is. Saluting or greeting, lauding or praising, is not properly praying. The angel was sent to greet our Lady, and to annunciate and shew the good will of God towards her, and therefore, it is called the annunciation of our Lady, and not to pray her, or to pray to her properly: Shall the Father of heaven pray to our Lady? When the angel spake it, it was not properly a prayer. And is it not the same thing now that it was then?"

one more than another and yet I shewed the good use of them to the laymen's books, as they are called, reverently to look upon them, to remember the things that are signified by them, &c.

"And yet I would not have them so costly and curiously gilt and decked, that the living image [i. e. the believer] of God, (for whom Christ shed his blood, and to whom whatsoever is done, Christ imputeth it done to himself) lack necessaries, and be unprovided for, by that occasion, for then the layman doth abuse

his book.

"As touching the saints in heaven, I said,-they be not our mediators by way of redemption; for so Christ alone is our mediator and theirs both: so that the blood of martyrs hath nothing to do by way of redemption: the blood of Christ is enough for a thousand worlds, &c.

"But by way of intercession, saints in heaven may be mediators, and pray for us, as I think they do when we call not upon them; for they are charitable, and need no urging, and we have no open bidding of God in scripture to call upon them, as we have to call upon God, nor yet may we call upon them without distrust in God; for God is more charitable, more merciful, more able, more ready to help than them all; so that though we may desire the saints in heaven to pray God for us, yet it is not so necessary to be done, but that we may pray to God ourselves, without making suit first to them, and obtain of him whatsoever we need, if we continue in prayer; so that whatsoever we ask the Father, in the name of Christ his Son, the Father will give it us. Scripture doth set saints that are departed before our eyes for examples, so that the chiefest and most principal worship and honouring of them is to know their holy living, and to follow them, as they followed Christ, &c.

"God biddeth us come to him with prayer, and to do his bidding is no presuming; it is rather presuming to leave it undone, than to do that he biddeth us not to do, &c. We must have saints in reverend memory, and learn from God's goodness towards them, to trust in God, and mark well their faith towards God and his word, their charity towards their neighbour, their patience in all adversity, and pray to God who gave them grace so to do, that we may do likewise, for which like doings we shall have like success; they are well honoured, when God is well pleased. The saints were not saints by praying to saints, but by believing in him that made them saints: and as they were saints, so may we be saints, yea, there are many saints who never prayed to saints."

It was objected to him that he held there is no fire in hell; and no purgatory after life. He answers :

"I speak of divers opinions that have been written of the nature of that fire; some that it is a spiritual fire, or at least a spiritual pain in the corporeal fire; for as it is called a fire, so it is called a worm: now because they think not that it is a corporeal worm, but a spiritual and metaphorical worm, so they think of the fire. Some that it is a corporeal and natural fire; some have thought differently before the resurrection without body, and after with body; some that the soul without body suffereth in the fire, but not of the fire; some both in and of the fire. The scholastical authors think, that the souls before the resurrection, because they are spiritual substance, do not receive the heat of the fire into them, which is a sensible and a corporeal quality; so that Athanasius, a Greek author, calleth their pain a heaviness or an anguish; and this opinion is probable enough. Some think that though they are always in pain, yet they are not always in fire, but go from waters of snow to exceeding heat: but when their bodies are there, whether in cold or in heat, in water or in fire, in air or in earth, they lack no pain; their torment goeth with them, for they think that the devils that tempt us, though they have pain with them, yet they have not fire with them, for then they should be known by heat of the fire.

"I am certain, saith St. Augustine, that there is a fire in hell, but what manner of fire, or in what part of

the world, no man can tell but he that is of God's privy council. I would advise every man to be more careful to keep out of hell, than trust he shall find no fire in hell. Chrysostom saith, that to be deprived of the fruition of the Godhead, is greater pain than the being in hell: there is fire burning, there is the worm gnawing, there is heat, there is cold, there is pain without pleasure, torment without easement, anguish, heaviness, sorrow, and pensiveness, which tarrieth and abideth for all liars and hinderers of the truth."

"I had rather be in purgatory than in the bishop of London's prison; for in this I might die bodily for lack of meat: in that I could not. In this I might die ghostly for fear of pain or lack of good counsel in that I could not. In this I might be in extreme necessity: in that I could not, if extreme necessity be peril of perishing. And then you know what followeth; if we be not bounden to help but only them that be in extreme necessity, we see not who needeth in purgatory, but we see who needeth in this world. And St. John saith,- Whoso seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?' Here either we are, or we may be, in extreme necessity, both in body and soul: in purgatory, neither one nor other. Here we are bound to help one another, as we would be holpen ourselves under pain of damnation. I am sure the souls in purgatory are so charitable, and of charity so loath to have God dishonoured, that they would have nothing withdrawn from the poor here in this world, to be bestowed upon them, which might occasion the dishonour of God, &c.

"Therefore, howsoever we do for purgatory, let us provide to keep out of hell. And had I a thousand pounds to bestow, as long as I saw necessary occasion offered to me by God to dispense it upon my needy brother here in this world, according to God's commandment, I would not withdraw my duty from him for any provision of purgatory, as long as I saw dangerous ways unrepaired, poor men's daughters unmarried, men beg for lack of work, sick and sore for lack of succour. I would have difference betwixt that which may be done, and that which ought to be done; and this to go before that, and that to come after this. If God command one way, and my devotion moveth me another way, which way should I go? I may by no trentals, no masses, no ladders of heaven make foundations for myself with other men's goods; goods wrongfully gotten must needs be restored to the owners, if they can be known, if not, they be poor men's goods. Debts must needs be paid, creditors satisfied and content, God's ordinance towards my neighbour here in this world discharged, all affections and lusts moving to the contrary purged. Or else, though our soul-priests sing till they be blear-eyed, say till they have worn their tongues to the stumps, neither their singings nor their sayings shall bring us out of hell, whither we shall go for contemning of God's forbiddings."

A Public Instrument of the Bishops, for the abolishing and prohibiting of the Scriptures, and divers other Books in English, in the time of King Henry VIII. A.D. 1531.

"In the name of God, Amen. Be it known to all and singular, true and faithful people, to whom these present letters testimonial, or this present, public, and authentic instrument shall come, or shall see, read, hear, or understand the same, and whom this underwritten shall or may teach, or appertain in any manner of wise in time to come. William, by the sufferance of Almighty God archbishop of Canterbury, primate of all the realm of England, sendeth greeting in our Lord God everlasting. We signify unto you all, and let you well, wit, and know, by these presents, that whereas the king our sovereign lord, hearing that many books in the English tongue, containing many detestable errors, and damnable opinions, printed in parts beyond the seas, are brought into divers towns, and sundry parts, of this his realm of England, and sown abroad in the same, to the great decay of our faith Catholic, and the perilous corruption of his people, unless speedy remedy were briefly

provided; his highness, willing evermore to employ all his study and mind in the high degree which Almighty God hath called him unto, to the wealth of his subjects, that they might live not only in tranquillity and peace, but also to be kept pure and clean of all contagion and wrong opinions in Christ's religion. Considering, also, that he, being defender of the faith, would be full loath to suffer such evil seed sown amongst his people, and so take root, that it might overgrow the corn of the catholic doctrine, before sprung up in the souls of his subjects; for the repelling of such books, calling unto him of his great goodness, and gracious disposition, not only certain of the chief prelates and clerks of his realm, but also of each university a certain number of the chief learned men of them, proposed such of the books, as his grace had ready therefore unto them to be read, requiring to hear in that behalf their advice and judgment of them : who both by great diligence and mature deliberation, perusing over the said books, found in them many errors and heresics, both detestable and damnable, being of such a sort that they were like briefly to corrupt a great part of his people (if they might be suffered to remain in their hands any space) gathering also out of them many great errors, and pestilent heresies, and noting them in writing, to the intent to shew for what cause they reputed the said books damnable, of which hereafter out of each book gathered, many do ensue. Albeit many more there be in the said books, which books totally do swarm full of heresies, and detestable opinions.

Heresies and Errors contained in the Book, "The Parable of the Wicked Mammon."

"Faith only doth justify us.

"The law doth make us to hate God, because we be born under the power of the devil.

"It is impossible for us to consent to the will of God. "The law requireth impossible things of us. "The Spirit of God turneth us and nature, that we do good as naturally as a tree doth bring forth fruit. "Works do only declare unto thee that thou art justified.

"Christ in all his deeds did not deserve heaven. Labouring in good works to come to heaven, thou dost shame to Christ's blood.

"Saints in heaven cannot help us thither.

"To build a church in honour of our Lady, or any other saint, is in vain, they cannot help thee, they be not thy friends.

"All flesh is in bondage of sin, and cannot avoid to sin continually."

[This instrument proceeds, at great length, to cite sentences from the various books then circulated by the reformers in the English language,. It would be too tedious and unprofitable to recapitulate them here. The instrument thus concludes.]

"All which great errors and pestilent heresies being contagious and damnable, with all the books containing the same, with the translation also of the scriptures, corrupted by William Tindal, as well in the Old Testament as in the New, and all other books in English containing such error, the king's highness present in person, by one whole advice and assent of the prelates and clerks, as well of the universities, as of all others assembled together, determined utterly to be repelled, rejected, and put away out of the hands of his people, and not to be suffered to go abroad among his subjects. And his highness willeth further, that his pleasure and determination should be notified, by preachers abroad unto the people, as well for putting away of all such books, as reading, retaining, or having hereafter of any other like, delivering unto certain preachers the form of a writing, to be published in effect unto the people in their sermons, whereof the form here followeth, commanding them in all his realm to publish the same.'

[Here followeth the bill in English to be published by the preacher.]

son in the chapel, called the old chapel, which sometime was called St. Edward's chamber, sate on the east side of the parliament chamber, within his grace's palace at Westminster, on the 24th day of May, in the year 1530, and in the two-and-twentieth year of his reign, called before his grace the three notaries here under written, and then and there in the presence of all the personages there assembled and gathered together, directed and required the said three notaries to make public and authentic instruments, and us to set thereunto our seal accordingly, in and for witness and perpetual memory and monument of this his grace's desire, order and determination, and of all and singular the premises, and all the personages then and there being present, to testify the same, and bear record and testimony thereupon. In witness of all, and singular the premises, we, William, archbishop, primate, and legate aforesaid, have commanded and obtained these present letters testimonial, or present public, or authentic instrument, containing therein the order, decree, and determination above-said, to be made, and to be subscribed, and signed by the hands of the notaries hereafter named, and to be sealed with our own seal. All which premises have been done in manner and form above specified, then and there being present the noble personage of Thomas Moore, knight, great chancellor of England; our reverend brother in Christ, Cuthbert, by the permission of God, bishop of Durham; and worshipful personages, Master Stephen Gardiner, secretary,"

&c. &c.

Here follows a letter of Latimer's written to King Henry VIII. upon this occasion. You heard before of two proclamations, set out by the bishops in the name of King Henry, the one in the year 1531, and the other set out A.D. 1546. In which proclamations, being authorized by the king's name, were prohibited all English books, either containing or tending to any matter of the scriptures. Now Latimer, growing in some favour with the king, and seeing the great decay of Christ's religion by reason of these proclamations, and touched with zeal of conscience, directs to King Henry this letter, endeavouring to persuade the king to set open again the freedom of God's holy word amongst his subjects.

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

ment.

"For what other thing is it to be a traitor unto the truth, than to be a traitor and a Judas unto Christ, who is the very truth, and cause of all truth? and who saith, that Whosoever denieth me before men, him will I deny before my Father and his angels.' The which denying ought more to be feared and dreaded than the loss of all temporal goods, honour, and promotion, fame, prison, slander, hurts, banishments, and all manner of torments and cruelties, yea, and death itself, be it never so shameful and painful. But, alas! how little do men regard those sharp sayings of these two

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holy men; and how little do they fear the terrible judgment of Almighty God, and especially they who boast themselves to be guides and captains unto others, and challenging unto themselves the knowledge of holy scripture, yet will neither shew the truth themselves, as they are bound, neither suffer them that would. So that unto them it may be said, that which our Saviour Christ said to the Pharisees, (Matt. xxiii. 13.): 'But woe unto you, scribes and pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.' And they will, as much as in them lies, debar not only the word of God, which David calleth a light to direct and shew every man how to order his affections and lusts,' according to the commandments of God, but also by their subtle wiliness they instruct, move, and provoke in a manner, all kings in Christendom, to aid, succour, and help them in this their mischief; and especially in this your realm they have so blinded your liege people and subjects with their laws, customs, ceremonies, and Banbury glosses, and punished them with cursings, excommunications, and other corruptions, (corrections, I would say,) and now at the last, when they see that they cannot prevail against the open truth (which the more it is persecuted, the more it increaseth by their tyranny) they have made it treason to your noble grace to have the scriptures in English.

"Here I beseech your grace to pardon me a while, and patiently to hear me a word or two; yea, though it be so that, as concerning your high majesty and regal power whereunto Almighty God hath called your grace, there is as great difference between you and me, as between God and man; for you are here to me and to all your subjects in God's stead, to defend, aid, and succour us in our right, and so I should tremble and quake to speak to your grace. But again, as concerning that you are a mortal man, in danger of sin, having in you the corrupt nature of Adam, in which we all are both conceived and born; so have you no less need of the merits of Christ's passion for your salvation, than I and other of your subjects have, which are all members of the mystical body of Christ. And though you be an higher member, yet you must not disdain the lesser. For as St. Paul teacheth, Those members that are taken to be most vile, and had in least reputation, are as necessary as the other, for the preservation and keeping of the body. This, most gracious king, when I considered, and also your favourable and gentle nature, I was bold to write this rude, homely, and simple letter unto your grace, trusting that you will accept my true and faithful mind even as it is.

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

"Begin at his birth, and I beseech you, who ever heard of a poorer, or so poor as he was? It were too long to write how poor Joseph and the blessed Virgin Mary took their journey from Nazareth toward Bethlehem, in the cold and frosty winter, having nobody to wait upon them, but he both master and man, and she both mistress and maid. How vilely, thinks your grace, were they treated in the inns and lodgings by the way; and in how vile and abject place was this poor maid, the mother of our Saviour Jesus Christ, brought to bed, without company, light, or any other thing necessary for a woman in that plight; was not here a poor be ginning, as concerning this world? Yes, truly. And according to this beginning was the process and end of his life in this world, and yet he might, by his godly