against Gods word, and they be these: the strange tongue; the want of the shewing' of the Lords death, the breaking of the Lords commandement of having a communion; the sacrament is not communicated to all, under both kindes, according to the worde of the Lord; the signe is servilelie worshipped, for the signifyed; Christs passion is injuried, for asmuch as this masse sacrifice is affirmed to remaine for the purging of sinnes :-to bee short, the manifold superstitions, and trifling fondnesse which are in the masse, and about the same.

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M. Latimer. Better a few things well pondered, then to trouble the memorie with too much. You shall prevaile more with praying, than with studying, though mixture bee best, for so one shall alleviate the tediousnes of the other. I intend not to contend much with them in words, after a reasonable account of my faith given for it shall bee but in vaine. They will say,

The want of the shewing.] "What shewing can be there, where no man heareth, that is to say, understandeth what is said? No man, I mean, of the common people; for whose profit the prayer of the church ought specially to serve." Ridley in the Former Conference between Ridley and Latimer, in Ridley's Life of Ridley, p. 445, 6.

"And furthermore: Christ ordained the sacrament in two kinds, the one separated from the other, to be a representation of his death, where his blood was separated from his flesh; which is not represented in one kind alone: so that the lay people receive not the whole sacrament whereby Christ's death is represented, as he commanded." Cranmer, in a letter to queen Mary: Letters of the Martyrs, p. 8, 9.

3 of having a communion.] "There is no communion, but it is made a private table; whereas indeed it ought to be a communion. For St. Paul saith, The bread which we break is the partaking of the body of Christ.' 1 Cor. x. And Christ brake, distributed, and said, 'Take and eat.' Matt. xxvi. But they make it a private table: for where there be many priests which will communicate, they do it not at one table or altar, but every one of them have their altars, masses, and tables." Ridley in the Former Conference, in Ridley's Life of Ridley, p. 446.

Is servilelie worshipped.] "They do slavishly serve the holy sign, (as St. Austin speaketh) instead of the thing signified; whilst the sacramental bread (by a solemn or common error) is adored and worshipped, for the flesh taken of the Son of God." Ridley, as above, p. 447.

The purging of sinnes.] "They pluck away the honor from the only sacrifice of Christ, whiles this sacramental and mass sacrifice is believed to be propitiatory, and such a one as purgeth the souls both of the quick and dead : contrary to that is written in the Hebrews, With ONE offering hath he made perfect for ever them that are sanctified.'" And again; "Where remission

of those things" (that is, where Jesus) "is, there is no more offering for sin."

Ridley, as above, p. 448.

as their fathers said, when they have no more to say: we have a law, and by our law he ought to die. Bee yee stedfast and unmoveable saith S. Paule: and againe, persistito, stand fast. And how oft is this repeated, if yee abide, &c. But wee shall be called obstinate, sturdie, ignorant, headie, and what not? so that a man had neede of much patience, having to doe with such

men.

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Anton. object. 3. But you know how great a crime it is to separate your self from the communion or fellowship of the church, and to make a schisme, or division. You have beene reported to have hated the sect of the anabaptistes, and alwaies to have impugned the same. Moreover, this was the pernitious error of Novatus, and of the heretikes called Cathari, that they would not communicate with the church.

M. Ridleys answere. I know that the unity of the church is to bee retained by all meanes, and the same to be necessary to salvation. But I do not take the masse, as it is at this day, for the communion of the church, but a popish devise, whereby both the commandement and institution of our saviour Christ for the oft frequenting of the remembrance of his death, is eluded, and the people of God are miserablie deluded. The sect of the anabaptists, and the heresie of the Novatians, ought of right to be condemned, for as much as without anie just or necessary cause they wickedlie separated themselves from the communion of the congregation; for they did not alleadge that the sacraments were undulie ministered, but turning awaie their eies from themselves, wherewith according to saint Paules rule they ought to examine themselves, and casting their eyes ever upon others, either ministers, or communicants with them, they alwaies reprooved something for the which they abstained from the communion as from an unholie thing.

M. Latimer. I remember that Calvin beginneth to confute the Interim after this sort with this saying of Hillary: The name of peace is beautifull, and the opinion of unitie is faire; but who doubteth that to be the true and onelie peace of the church, which is Christs? I would you had that little booke, there should you see how much is to be given to unity. Saint Paule when hee requireth unity, he joyneth straight withall, secundum Jesum

6 To have hated.] See Lewis's Brief History of Anabaptism in England, p. 51-4. A.D. 1738. See also above, Life of Latimer, vol. ii. p. 627.

Christum, according to Jesus Christ, no further. Diotrephes' now of late did ever harpe upon unitie, unitie. Yea sir (quoth I) but in verity, not in poperie. Better is a diversitie, than an unity in poperie.-I had nothing againe, but scornefull jeers, with commandement to the Tower.

Anton. object. 4. But admit there be in the masse that peradventure might be amended, or at least made better: yea, seeing you will have it so, admit there be a fault: if you do not consent thereto, whie do you trouble your selfe in vaine? do not you

7 Diotrephes.] Bishop Gardiner.

8 Not consent thereto.] Latimer has put some of these cases (certain to be of frequent occurrence in these unhappy times) very strikingly, in a valuable letter, published by Strype, dated May 15, 1555, "out of the prison in Oxenford, called Bocardo," and addressed to "all the unfeigned lovers of God's truth."

“I will be ashamed of him, byfore my Father and hys angels in the heavens.— Oh, how heavy a sentence is thys to all those that know the masse to be an abhomynable idoll, full of idolatrie, blasphemy, sacrilege against God, and the deare sacrifyce of his Christ! As undoubtedly it is: and that you have well seene both by disputing of noble clerks, and also by willing sheddyng of their bloodes agaynst that heynous sacrilege. And yet for feare or favoure of men, for the losse of lyfe and goods (which is none of theirs, but lent them of God as David sayth, It is the Lord that maketh ryche and poore:' and as Paule saythe, Yf we lyve we ar the Lords, and yf we die we ar the Lords; therefore, let us gyve him his owne): yea, some for advauntage and gaine, will honour with their presence this pernycious blasphemye against the deathe of our Redeemer; and so dissemble both with God and man, as their own harts and consciences do accuse them. Oh, vayne men, do you not remember that God is greater than your conscience? Yt had bene good that suche men had never knowen the trewthe, and that the ghospell had never bene taught amongst them, that thus wittingly and for feare of men, who are but duste, do dissemble, or rather indede utterlye denye Christe and his sacrifice, the price of their redemption; and so bring on themselves the bloode of us, and all other that have sincerely taught the ghospel, with the adoreing and honouring of that false idol with their bodies, being the temples of God. The end of suche men is likely to be woorse than the begynnyng. . . "And let men beware that they play not wylye begile themselves; as I feare me they do that go to masse: and bycause they worshipp not, nor knele not downe, as other do, but syt still in their pewes, therfore they think rather to do good to other than hurte. But, alas! yff suche men woold looke on their own consciences, there they shall see yf they be very dissymulers, and seking to deceave other, they deceave themselves. For by this meanes the magistrates thinke them to be of their sorte. They think that at the elevation-time all mens eyes ar sett on them, to marke how to do: they think that others bering of suche mennes going to masse, do see or enquyre of their behaviour ther; and thus they play, wyly, beguylyng themselves. But yf there were in

knowe both by Cyprian and Augustine that communion of sacraments doth not defile a man, but consent of deedes?

M. Ridleys answere. If it were anie one trifling ceremonie, or if it were some one thing of it selfe indifferent' (although I would wish nothing should be done in the church, which dooth not edifie the same) yet for the continuance of the common quietnesse I could bee content' to beare it. But forasmuch as thinges

these men eyther love to God, or to their brethren, then wold they, for one or for bothe, take Gods parte, admonyshynge the people of their idolatrye. But they feare men more than God. They halte on bothe sydes. They serve two masters.-God have mercye on suche men, and anoynte their eyes with salve, that they may see that they whiche take not parte with God, are agaynst hym; and they that gather not with Christe scatter abrode."-Ecclesiastical Memorials, vol. iii. p. 102, 3; Records, No. 36. Compare also Philpot, in Letters of the Martyrs, p. 168-70; and Careless in ditto, p. 452; and Ridley, in Strype's Ecclesiast. Memor., vol. iii. p. 249.

9 It selfe indifferent.] Of the doctrine and question of Things indifferent. See Christian Institutes, Index, in v. Indifferent things.

1 I could bee content.] Thus we saw above, vol. ii. p. 526, that Latimer confessed he was loth to sustain death "unless it were for articles necessary of his belief." From which and the like authorities, it is clear, that our leading reformers were not actuated by any impulses of vain-glory or enthusiasm, in seeking martyrdom; but rested themselves solely on what they deemed to be a conscientious discharge of imperious duty. In further illustration of this truth, and some others not less important, I shall cite here a very interesting account of a visit of Latimer and three other friends, to James Bainham, the martyr, in Newgate, in the year 1532.

"When they were come into the dungeon, where all things seemed utterly dark, there they found Bainham sitting upon a couch of straw, with a book and a wax candle in his hand, praying and reading thereupon.

"And after salutation made, Mr. Latimer began to commune with him in this sort.― Mr. Bainham, we hear say, that you are condemned for heresy to be burnt; and many men are in doubt, wherefore you should suffer: and I, for my part, am desirous to understand the cause of your death; assuring you, that I do not allow any man should consent to his own death, unless he had a right cause to dye in. Let not vain-glory overcome you in a matter that men deserve not to dye for; for therein you shall neither please God, do good to yourself, nor your neighbour: and better it were for you to submit yourself to the ordinances of men, than so rashly to finish your life without good ground. And therefore we pray you to let us understand the articles that you are condemned for.' I am content,' quoth Bainham, 'to tell you altogether,—the first article that they condemne me for is this; that I reported that Thomas Becket, sometime archbishop of Canterbury, was a traitor, and was damned in hell, if he repented not: for that he was in arms against his prince, as a rebel; provoking other foreign princes to invade the realm, to the utter subversion of the same.'-Then sayd Mr. Latimer, 'Where read

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done in the masse tend openlie to the overthrow of Christs institution, I judge that by no meanes either in word or deede I ought

you this?' Quoth Mr. Bainham, 'I read it in an old history.' 'Well,' said Mr. Latimer, this is no cause at all worthy for a man to take his death upon; for it may be a lye, as well as a true tale; and in such a doubtful matter it were mere madness for a man to jeopard his life. But what else is layd to your charge?' 'The truth is,' said Bainham, I spake against purgatory, that there was no such thing, but that it picked men's purses; and against satisfactory masses; which assertions, I defended by the authority of the Scriptures.' 'Mary,' said Mr. Latimer, in these articles your conscience may be so stayed, 'that you may seem rather to dye in the defence thereof, than to recant both against your conscience and the Scriptures also. But yet beware of vain glory; for the devil will be ready now to infect you therewith, when you shall come into the multitude of the people.' And then Mr. Latimer did animate him to take his death quietly and patiently. Bainham thanked him heartily therefore. And I likewise,' said Bainham, 'do exhort you to stand to the defence of the truth: for you that shall be left behind, had need of comfort also, the world being so dangerous as it is.' And so he spake many comfortable words to Mr. Latimer.

"At the length Mr. Latimer demanded of him, whether he had a wife or no? With that question Bainham fell a weeping. What,' quoth Latimer, 'is this your constancy to God-wards? What mean you thus to weep?' 'O sir,' said Bainham to Mr. Latimer, 'you have now touched me very nigh. I have a wife, as good a woman as ever man was joined unto. And I shall leave her now, not only without substance, or any thing to live by; but also for my sake, she shall be an opprobrie unto the world, and be pointed at of every man in this sort, Yonder goeth a heretique's wife! And therefore she shall be disdained for my sake, which is no small grief to me.' 'Mary, sir, I perceive,' quoth Latimer, that you are a very weak champion, that will be overthrown with such a vanity. Where are become all those comfortable words that so late you alleged unto us, that should tarry here behind you? I mervail what you mean. Is not Almighty God able to be a husband to your wife, and a father unto your children, if you commit them to him in a strong faith? I am sorry to see you in this taking, as though God had no care of his, when he numbereth the hairs of a man's head. If he do not provide for them, the fault is in us that mistrust him. It is our infidelity that causeth him to do nothing for ours. Therefore, repent, Mr. Bainham, for this mistrusting of Almighty God's goodness. And be you sure, and I do most firmly believe it, that if you do commit your wife, with a strong faith, unto the governance of Almighty God, and so die therein, she, within this two years, peradventure in one year, shall be better provided for, as touching the felicity of this world, then you, with all your policy, could do for her yourself, if you were presently here.' And so, with such like words, expostulating with him for his feeble faith, he made an end. Mr. Bainham, calling

his spirits to himself, most heartily thanked Mr. Latimer for his good comfort and counsele; saying plainly, that he would not for much, but that he had come thither to him; for nothing in the world so much troubled him, as the