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firm them. Therefore we should now be glad with St. Paul in our afflictions for our weak brethren's sake, and go about to supply that which wanteth of the afflictions of Christ in our flesh, in his body, which is the church." (Col. i.) Not that the afflictions of Christ were not sufficient for our salvation; but that we who are professors of Christ must be contented to be afflicted, and to drink of the cup of his passion, which he hath drunk: and so shall we be assured to sit at his right hand, or at his left, in the kingdom of his Father.

Christ saith in John vi., "Except ye eat the flesh of the Son of man, and drink his blood, ye shall have no life in you." Which, in the interpretation of most ancient and godly doctors, is, to be partakers both in faith and deed, of the passion of Christ; which, if we refuse, what do we, but, as the Capernaites did, go from everlasting life? And here we are with Christ, who hath the words of eternal life. Whither shall we go, or what may we give to be separated from him?

But perchance the worldly wise man, or carnal gospeller, will confess this to be true, and object that he intends not to deny the truth, although he buy himself out of the yoke of the cross; minding hereafter, if he be driven thereto, to die therein. But to him I answer, with Solomon, "Defer not to do well till to-morrow, but do it out of hand, if thou have liberty." So I say, that we little know whether God at another time will give us such grace as he now offers us, to suffer for his sake: and it is not for us to choose it when we will. Therefore let us offer the counsel of St. Paul, (Eph. v.,) "Serve the time" of affliction, which we are in, and be glad to be afflicted with the people of God, which is the recognizance* of the children of God; and rather "to redeem the time" with our death for the testimony of the truth, to which we are born, than to purchase a miserable life for the concupiscence of the world, and to the great danger of falling from God. For as long as we are in the body, we are strangers to God, and far from our native country, which is in heaven, where our everlasting day is. We are now more near to God than ever we were, yea, we are at the gates of heaven; and we are become a joyful spectacle, in this our captivity, to God, to the angels, and to all his saints, who look that we should end our course with glory. We have found the precious stone of the gos

*Badge or distinctive mark.

*

pel; for which we ought to sell all that we have in the world. (Mat. xiii.) And shall we exchange, or lay to gage, the precious treasure which we have in our hands, that we may lament in the world a few days, contrary to our vocation? God forbid it. But let us, as Christ willeth us in St. Luke, "look up, and lift up our heads, for our redemption is at hand."

A man that hath long travelled, and hath his journey's end before him, what madness were it for him to take farther compass about, and put himself in more trouble and labour than he need! If we live by hope, let us desire the end and fruition of our hope. (2 Tim. ii.) "No man is crowned, but he that lawfully striveth: none obtaineth the goal, but he that runneth out,” (1 Cor. ix.) Run therefore, so as ye may be sure to obtain. You have run hitherto right well, good Christian brethren. God be praised therefore. But now what hindereth you but a persuasion, that is "not sprung of him that calleth you," as it is written. (Gal. v.)

Example hereof we have, first in our Saviour Jesus Christ; who being advised by Peter to provide better for himself, than to go to Jerusalem to be crucified, addressed the reproach, "Go behind me, Satan, thou knowest not the things of God. Shall I not drink of the cup which my Father giveth me?" If Christ would not, at his friend's counsel, provide to shun the cross, no more ought we who are his disciples, being called thereto, at our friend's flattering motions. "For the disciple is not greater than his Master. For if they have persecuted me," saith he, "they will persecute you." (John xv.) St. Paul, being in prison for the gospel, was oftentimes brought before Felix the judge, who looked for some money for his deliverance: but I cannot read that Paul went about at all to offer him any. John and Peter being imprisoned for the testimony of the word, did with all boldness confess the same; and sought no other means of redemption, than by faithful confession. Paul and Silas being of God miraculously delivered from their chains and bands of death, having all the doors of their prison open, to depart if they would; yet departed they not out of prison, but abode still the good pleasure of God, and his lawful deliverance. God in times past was angry with his people of Israel for sending into Egypt for help in their necessity; saying, by

* Pawn.

the prophet Isaiah, “ Woe be unto you, runagate children, who go about to take advice, and not of me, and begin a work, and not of my Spirit." (Is. iii.) "Cursed is he,"

by the prophet Jeremiah, "that maketh flesh to be his strength." Moses chose rather to be afflicted with the people of God, than to be counted the son of king Pharaoh's daughter. The martyrs in the old time were racked, as St. Paul testifies, and would not be delivered, that they might have a better resurrection.

Let us follow them, and leave the pope's market, who buys and sells the bodies and souls of men to Balaam and his false prophets; who love the reward of iniquity.

If any man perceive his faith not able to abide the fire, let such a one with weeping buy his liberty, until he hath obtained more strength; lest the gospel by him sustain an offence of some shameful recantation. Let the dead bury the dead. Let us that be of the lively faith follow the Lamb, wheresoever he goeth, and say to them that are thus curious and wise, and dispute us in this matter, with St. Paul, “ Stretch forth the hands that were let down, and the weak knees, and see that you have straight steps to your feet, lest any halting turn you out of the way; yea, rather, let it be healed."

Embrace Christ's cross, and Christ shall embrace you. The peace of God be with you for ever, and with all them that live in captivity with you in Christ. Amen.

Written by M. Latimer, being in captivity.

VI.

A Letter sent to Mistress Wilkinson, of London, widow, from Master Hugh Latimer, out of Bocardo,* in Oxford.

IF the gift of a pot of cold water shall not be in obliviont with God, how can God forget your manifold and bountiful gifts, when he shall say to you: "I was in prison and you visited me." May God grant us all to do and suffer while we are here, as may be to his will and pleasure. Amen.

Yours in Bocardo,

HUGH LATIMER.

* The prison.

+ Forgotten.

The Protestation of M. Hugh Latimer, rendered in writing to Doctor Weston, and others of the queen's commissioners with him, concerning certain questions to him propounded, in an assembly at Oxford, holden the twentieth of April, A. D. 1554; faithfully translated out of Latin into English.

THE Conclusions whereunto I must answer are these:The first, that in the sacrament of the altar, by the virtue of God's word pronounced by the priest, there is really and naturally the very body of Christ present, as it was conceived of the Virgin Mary, under the appearances of bread and wine. And in like manner his blood in the cup.

2. The second is, That after the consecration, there remaineth no substance of bread and wine, and no other substance but the substance of God and man.

3. The third is, That in the mass there is the lively sacrifice of the church, which is propitiatory, as well for the sins of the quick as the dead.

Concerning the first conclusion, methinketh it is set forth with certain new terms lately found, that are obscure, and do not sound according to the Scripture. Nevertheless, however I understand it, thus do I answer, although not without peril of my life. I say, that to a right celebration there is no other presence of Christ required, than a spiritual presence and this is sufficient for a Christian man; as a presence by which we both abide in Christ, and Christ in us, to the obtaining of eternal life, if we persevere in his true gospel. And this same presence may be called a real presence, because to the faithful believer there is the real or spiritual body of Christ. Which I here rehearse, lest some sycophant or scorner should suppose me to make nothing else of the sacrament, but a bare and naked sign. As for that which is feigned of many, concerning the corporeal presence, I for my part take it but for a papistical invention. And therefore I think it utterly to be rejected from among God's children, that seek their Saviour in faith, and to be taught among the fleshly papists, that will be again under the yoke of antichrist.

say,

2. Concerning the second conclusion, I dare be bold to that it has no stay nor ground of God's holy word, but is a thing invented and found out by man, and therefore to be reputed and had as false, and I had almost said,

as the mother and nurse of all other errors.

It were good

for my masters and lords, the transubstantiators, to take better heed to their doctrine, lest they conspire with the Nestorians. For the Nestorians deny that Christ had a true natural body. And I cannot see how the papists can avoid it: for they would contain the natural body which Christ had (sin excepted) against all truth, into a wafer cake!

3. The third conclusion, as I understand it, seemeth subtlely to sow sedition against the offering which Christ himself offered for us, in his own person, and for all, and never again to be done; according to the Scriptures written in God's book. In which book read the pithy place of St. Paul to the Hebrews, the ninth and tenth, where he saith, that Christ his ownself hath made a perfect sacrifice for our sins and never again to be done; and then ascended into heaven, and there sitteth a merciful intercessor between God's justice and our sins; and there shall tarry till these lying transubstantiators, and all other his foes be made his footstool; and this offering did he offer freely of himself, as it is written in the tenth of John, and needed not that any man should do it for him. I will speak nothing of the wonderful presumption of man, that dare attempt this thing, without any manifest calling; specially that which intrudeth to the overthrowing and fruitless-making (if not wholly, yet partly) of the cross of Christ. And therefore worthily a man may say to my lords and masters, officers," By what authority do you do this? And who gave you this authority?" When and where? A man cannot, saith St. John the Baptist, take any thing, except it be given him from above; much less then may any man presume to usurp any honour before he is called thereunto.

Again; "If any man sin," saith St. John, (1 John ii.) "we have," (not a masser, nor an offerer upon earth, which can sacrifice for us at mass: but) 66 an advocate with God the Father, Jesus Christ the righteous one;" which once offered himself for us long ago. (1 John ii., Heb. vii.) Of which offering, the efficacy and effect remaineth for ever. So that it is needless to have such offerers; but if they had a nail driven through one of their ears, every time they offer, as Christ had four driven through his hands and feet, they would soon leave offering. Yet, if their offering did not bring gains withal, it would not be so often. done. What meaneth St. Paul, when he saith, "They

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