For, out of all doubt, King Harry the, Eighth could (as, easily have obtained, at Winchester's hands and others, a conformity in putting down the mass and all the rest, whatsoever hath been done (by order) since, if he had earnestly minded it; as the abolishing of the Pope, monkery, pilgrimages, relics, with like baggage, all, which are now again, things well, esteemed and covered, as all the residue is, with the, cloak the Catholic church. But to return to the matter, we have in hand; In this little treatise (good reader) thou shalt perceive another manner of spirit. Thou shalt think (if thou thyself be not very dull), that thou hearest men speak, which had learned the lesson of the Apostles; that is, to obey God, rather than man: and had not learned the Romish epicure's lesson, to apply faith and religion to the present state of policy, to run with the time and serve all seasons: men before death, deaden to the world, accounting with St. Paul; all other things to be damage, loss, and vile, that they might win Christ: men, zealous for the house of God and the glory of his name: such as had already laid open their consciences and infirmities before the judgment-seat of God, and had again (through Christ) received the effect of faith and true righteousness, that is, peace of conscience and joyfulness in the Holy Ghost; and so had a full taste in this mortal body of immortality; in misery, of happiness; in earth, of heaven. O, England, England, how great is thy loss for the want of them! how horrible is thine offence for killing of them! how grievous will thy plague be, when the Revenger of innocent blood shall call thee to an account for them, if thou do not repent in time! God grant, that the admonitions of these, and other godly martyrs, may so warn us; their doctrine so instruct us; and their example so confirm us in the true knowledge and fear of God; that flying and abhorring idolatry and superstition, we may embrace true religion and piety; forsaking the fantasies of men, we may humbly obey the written word of God; and ruled thereby, direct all our doings to the glory of his name, and our endless salvation in Christ Jesus. Amen. CONFERENCES co BETWEEN BISHOPS RIDLEY AND LATIMER. "In the name of Jesus let every knee bow." Phil. 2. Ridley. "A bishop ought to be unreproveable, as the steward of God, cleaving fast to the true word of doctrine, &c." (Titus, ii.) All worldly respects put apart, of shame, death, loss of goods, and worldly commodities, let me have, I pray you, your advice in these matters following. What is your assent and confirmation in these things, which you judge that God doth allow, and your best counsel and advertisement, where you think otherwise, and * for both the same. your reasons For the wise man saith, "One brother which is helped of another, is like a well-defended city." (Prov. 18.) *Till the Kentish insurrection, under Wyatt, had furnished the Tower with crowds of prisoners, the Bishops appear to have had separate rooms, with the opportunity of meeting sometimes, when they were indulged to take the benefit of the air in the garden of the Tower: but at those interviews they were guarded. Ridley was desirous of a serious conference with his fellow-prisoners to sift his own opinions, and correct, or strengthen them from the experience of those veterans. He knew his life was at stake, and he verily believed the truth of Christ was so also: he would not willingly rush on death through tortures for a mistaken question, or a point of little importance; nor weakly betray the cause of truth either over-reached by their sophistry, or terrified by their cruelties. He therefore desired the sincere advice of these true friends either to point out his error, or confirm his resolution. For which purpose he wrote to them, setting down his own reasons, and leaving a blank under each, which he wished those venerable fathers to fill up with their observations or corrections. Latimer's answers are preserved." (Gloucester Ridley's, Life of Bishop Ridley, 444.) The causes that move me to abstain from the mass, be these: I. It is done in a strange tongue, which the people do not understand, contrary to the doctrine of the Apostle. (1 Cor. xiv.) Latimer. Where is no understanding, there is neither edifying, nor comfort: for besides that they speak into the air, the mind receiveth no profit; they are one to another as aliens. The parishioners will say, their priests are mad, whereas all things might be done so as they may edify. Let every man know, that the things which I write (saith St. Paul) are the commandments of the Lord. Such absurdities are to be eschewed. Ridley. II. There is also wanting the shewing of the Lord's death, contrary to the mind of the Apostle, "As often as ye shall eat this bread, and drink of this cup, ye shall shew the Lord's death till he come." What shewing can be there, where no man heareth, that is to say, understandeth, what is said? man (I mean) of the common people, for whose profit the prayer of the church ought specially to serve. No Latimer. Christ saith, "Woe be unto you, that take away the key of knowledge" (Luke, xi.). The Papists study by all means to make the people ignorant (lest their ignorant Sir Johns should be had in less estimation or despised), which is clean contrary to St. Paul's practice, who wished that all men might be fulfilled with all knowledge, and to be perfect in Christ Jesus, &c. The institution of Christ, if it were rehearsed in the vulgar tongue, should be not only a consecration, but also a fruitful preaching, to the edification of the hearers. Whereas in the Popish mass it is neither understood nor heard, whilst the common people are utterly ignorant what their priests do, or what they go about, whether they bless VOL. IV. or curse. The Apostles understood Christ, when he celebrated his supper: therefore do these Papists swerve from Christ in their mass. Ridley. III. 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." And Christ brake, distributed, and said, "Take and eat, &c." But they make it a private table: it is open. For where they 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. Latimer. To make that private, which Christ made common, and willed to be communicated, may seem to be the workmanship of Antichrist himself. The canons of the Apostles do excommunicate them, which being present at common prayer, &c. do not also receive the holy communion. And unto the same agreeth the decree of Anacletus: "When the consecration is done (saith he), let all such communicate as intend not to be excommunicated." Tertullian saith, "That which is first, is true; that which is latter, is counterfeited." But the Papists say, We do it privately, because we do it for others. But where have you your commission to mass and sacrifice for others? Ridley. IV. The Lord's commandment, of communicating the cup unto the lay people, is not observed according to the word of the Lord: "Drink ye all of this." Latimer. Paul saith, "As often as ye shall eat of this bread, and drink of this cup, ye shall shew the Lord's death, &c." So, that not the partaking of the one only, but of both, is a shewing of the Lord's death; because in his death the blood was divided from the body, it is necessary that the same |