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Item, in this I might be a member of the devil: in that I could not.

Item, in this I might be an inheritor of hell: in that I could not.

Item, in this I might pray for charity, and in vain: in that I could not.

Item, in this my lord and his chaplains might manacle* me by night in that they could not.

Item, in this they might strangle me, and say that I had hanged myself:t in that they could not.

Item, from this they might have me to the consistory,‡ and judge me after their fashion: from thence they could

not.

Therefore I had rather be there than here. For though the fire is said to be ever so hot, yet if the bishop's two fingers can shake away a piece,§ a friar's cowl, another part, and scala cœli, altogether, I will never found an abbey, college, nor chantry, for that purpose.

For seeing there is no pain which can break my charity, break my patience, cause me to dishonour God, to displease God, to be displeased with God, cause me not to joy in God, or that can bring me to danger of death, or to danger of desperation, or from surety of salvation, that can separate me from Christ, or Christ from me, I care the less for it. John Chrysostom saith, that the greatest pain that damned souls have, is to be separate and cut off from Christ for ever: which pain he saith is greater than many hells: which pains the souls in purgatory neither have nor can have.

Consider, M. Morice, whether provision for purgatory hath not brought thousands to hell.** Debts have not been paid; restitution of evil-gotten lands and goods has not been made; Christian people (whose necessities we see,

* Fetter.

+ As they did with Hunne.-Fox.

The bishop's court. The Romish priests stretched out two fingers when they gave a benediction or absolution to the people.

If a person was buried in a friar's cowl, it was supposed that his soul would be saved.

¶ Scala cœli was among "the superstitious observances and idolatrous rites" abolished in the reign of king Henry VIII., by which the doctrine of purgatory had been supported. See Strype's Annals, vol. i. App. p. 50.

**Latimer here refers to the vast sums which men have given, that themselves and others might be freed from purgatory.

to whom whatsoever we do, Christ reputeth as done to himself, to whom we are bound under pain of damnation to do for, as we would have done for ourselves) are neglected and suffered to perish; last wills are unfulfilled and broken; God's ordinances are set aside; and also foundations have been taken as sufficient satisfaction for purgatory; so we have trifled away the ordinances of God and restitutions. Thus we have gone to hell, with masses, diriges, and ringing of many a bell. And who can separate pilgrimages from idolatry, and purge purgatory from robbery, but he shall be in danger of being suspected of heresy by them. So that they pil* with pilgrimage, and spoil with purgatory. And verily the abuse of them cannot be taken away, but great lucre and advantage shall fall away from them, who had rather have profit with abuse, than lack the same with use: and that is the wasp that stings them, and maketh them to swell. And if purgatory were purged of all that it hath gotten by setting aside restitution, and robbing of Christ, it would be but a poor purgatory. So poor that it would not be able to feed so fat, and trick up so many idle and slothful lubbers.

I take God to witness I would hurt no man, but it grieves me to see such abuse continue without remedy. I cannot understand what they mean by the pope's pardoning of purgatory, but by way of suffrage;† and as for suffrage, unless he does his duty, and seeks not his own but Christ's glory, I had rather have the suffrage of Jack of the scullery, who in his calling exercises both faith and charity. But for the pope's mass-that is as good of another simple priest as from him. For as to the authority of keys it is to loose from guiltiness of sin, and eternal pain due to the same, according to Christ's word, and not to his own private will. And as for pilgrimage, you would wonder what juggling there is to get money withal. dwell within a half mile of the Fossway, and you would wonder to see how they come by flocks out of the west country to many images, but chiefly to the blood of Hailes.§ And they believe verily that it is the very blood that was in Christ's body, shed upon the mount of Calvary for our * Pillage. + Except assistance by prayer-intercession. A high-road which traversed great part of England, from Seaton in Devonshire to Lincolnshire.

I

§ This blood of Hailes was proved before the king, and openly showed at Paul's cross by the bishop of Rochester that then was, to be but the blood of a duck.-Fox.

salvation, and that the sight of it with their bodily eye certifies them and puts them out of doubt, that they are in clean life, and in a state of salvation without spot of sín, which emboldens them to many things.* For you would wonder if you should commune with them, both coming and going, what faiths they have! For as for forgiving their enemies, and reconciling their Christian brethren, they cannot attend to them, for the sight of that blood quits them for the time!

I read in Scripture of two certifications, (of the remission of sins,) one to the Romans, "We being justified by faith have peace with God." If I see the blood of Christ with the eyes of my soul, that is, true faith, that his blood was shed for me. Another in the epistle of John: “We know that we are translated from death to life, because we love the brethren."

But I read not that I have peace with God, or that I am translated from death to life, because I see with my bodily eyes the blood of Hailes. It is very probable that all the blood that was in the body of Christ was united and knit to his divinity, and then no part thereof shall return to his corruption. And I marvel that Christ shall have two resurrections. And if it were that they who violently and injuriously plucked it out of his body when they scourged him and nailed him to the cross, did see it with their bodily eyes, yet they were not in clean life. And we see the selfsame blood in form of wine, when we have consecrated, and may both see it, feel it, and receive it to our condemnation as touching bodily receiving. And many see it at Hailes without confession, as they say. God knoweth all, and the devil in our time is not dead.

Christ has left a doctrine behind him, wherein we are taught how to believe, and what to believe. He suffers the devil to use his crafty fashion for our trial and probation. It were little thankworthy to believe well and rightly, if nothing moved us to false faith and to believe superstitiously. It was not in vain that Christ when he had taught truly, said, "Beware of false prophets, which would bring in error slily." But we are secure and careless, as though false prophets could not meddle with us, and as though the warning of Christ were no more earnest and effectual than the warning of mothers when they trifle with their children to frighten them.

* Makes them careless as to sinning.

Lo, sir, how I run riot beyond measure. When I began, I was minded to have written but half a dozen lines; but thus I ever forget myself when I write to a trusty friend, who will take in my folly, and keep it from mine enemy.

As for Doctor Wilson, I know not what I should say: but I pray God endue him with charity. Neither he, nor any of his countrymen, ever loved me since I inveighed against their factions and partiality in Cambridge. Before that, who was more favoured of him than I? That is the bile* that may not be touched.

As for Hubberdin, (no doubt,) he is a man of no great learning, nor yet of stable wit. He is here as a servant of men: for he will preach whatsoever the bishops bid him preach. Verily in my mind they are more to be blamed than he. He magnifies the pope more than enough. As for our Saviour Christ and Christian kings they are little beholden to him. Howbeit, they that sent him, men think, will defend him: I pray God to amend him, and them both. They would fain make matter against me, intending either to deliver him by me, or else to get rid of us both together, and so they would think him well bestowed.

As touching Dr. Powel, how highly he took upon him in Bristol, and how little he regarded the sword which represents the king's person, many can tell you. I think there is not an earl in this realm that knows his obedience by Christ's commandment to his prince, and knows what the sword signifies, that would have taken upon him so stoutly. Howbeit, Master Mayor, as he is a profound wise man, did twit him prettily: it were too long to write all. Our pilgrimages are not a little beholden to him. For to occasion the people to them, he alleged this text: "Whosoever leaveth father, house, wife, &c." By which you may perceive his hot zeal and crooked judgment. Because I am so belied, I could wish that it would please the king's grace to command me to preach before his Highness a whole year together every Sunday, that he himself might perceive how they belie me, saying, that I have neither learning, nor utterance worthy thereunto, &c. I pray you pardon me, I

cannot make an end.

* Sore place.

The magistracy.

+ Sound understanding.

III.

Letter sent by M. Latimer, parson of West-Kington, in the county of Wilts, to Sir Edward Baynton, knight.

RIGHT worshipful sir, I recommend me unto your mastership with hearty thanks for your friendly, charitable, and mindful remembrance of me. Whereas of late I received your letters by Master Bonnam, perceiving therein both who are grieved with me, wherefore, and what it behoves me to do, in case I must needs come up; to recompense your goodness towards me with all other such like; whereas I myself am not able, I shall not cease to pray my Lord God, who both is able and also does indeed reward all those that favour the favourers of his truth for his sake: for the truth is a thing pertaining to every man, for which every man shall answer another day. And I desire favour neither of your mastership, nor of any man else, but in truth, and for the truth, as I take God to witness who knoweth all. In very deed, Master Chancellor showed me that my lord bishop of London had sent letters to him for me; and I made answer, That he was my ordinary, and that both he might and should reform me, as far as I needed reformation, as well and as soon as my lord of London. And I would be very loth, (now this deep winter,) being so weak and so feeble, (not only exercised with my old disease in my head and side, but also with new, both the cholic and the stone,) to take such a journey; and though he might so do, yet he need not, for he was not bound so to do. Notwithstanding, if he, to do my lord of London pleasure to my great displeasure, would needs command me to go, I would obey his commandment; yea, though it should be ever so great a grievance and painful to me.

With this answer he was content, saying he would certify my lord of London thereof, trusting his lordship would be content with the same; but as yet I hear nothing from him. Master Chancellor also said, that my Lord of London makes as though he were greatly displeased with me, for that I did contemn his authority, at my last being in London. Forsooth, I preached in Abchurch, not being certain then (as I remember) whether in his diocese or no, intending nothing less than to contemn his authority; and this I did not of mine own will, or by mine own procuration, but

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