MarginaliaAnno. 1555. October.shewe a perfect harmony of all these Doctors together, as he had made them before to sing after his tune, MarginaliaA dauncyng Sermon of Hubberdin.so nowe to make them daunce also after his pype, fyrst hee calleth out Christ and his Apostles, then the Doctors and auncient Seniours of the Church, as in a round ring all to daunce together: with pype vppe Hubberdyn. Now daunce Christ, now daunce Peter, Paule, now daunce Austen, Ambrose, Hierome, and thus old Hubberdin as he was dauncing with his Doctours lustely in the Pulpit againste the heretickes, how hee stampt and tooke one I cannot tell, MarginaliaHubberdine dauncing in the pulpit fel with the pulpit, and brake his leg.but crash quot the Pulpit, downe commeth the dauncer, and there lay Hubberdyn not dauncing, but sprawling in the middst of his audience: where altogether he brake not hys necke, yet he so brake his legge the same tyme and brused his old bones, that he neuer came in Pulpit more, and dyed not long after the same. Whereupon when the Churche Wardens were called and charged for the pulpit being no stronger, MarginaliaAnswere of the church wardens.they made aunswere again, excusing them selues that they had made their Pulpit for preachyng, and not for dauncing. &c. But to spende no more paper about this idle matter, now to our purpose againe.

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Amongest many other impugners and aduersaries, whereof there was no small sort whiche did infest thys good man in Sermons: some also there were, whiche attempted the pen against hym. In the number of whō was one Doctor Sherwode, whom vpon the same occasion of preachyng of the Virgin Mary (or as they thought, against the Virgin) MarginaliaD. Sherewood writeth against Maister Latymer.did inuade hym with his pen, writing against him in Latin, whose long Epistle, with M. Latimers aunswer also in Latin to the same, because it would aske to muche roume here to be inserted, I desyre the Reader to resorte to the booke of Actes and Monumentes of the first edition, pag. 1317.

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Besides these Lattin letters aboue expressed, other letters also he wrote in Englishe, as well to others, as namely to syr Edward Bainton Knight: which letters albeit thei do containe much fruitfull matter worthy to be red and knowen, yet because of haste, whiche I am compelled to make, some of them for length I muste pretermitte, referryng the Reader to my firste edition, page 1321.  

Some againe to satisfie the Reader I thought here presently to insert, which albeit may seme somewhat prolixe in readyng, yet the fruite thereof (I trust) shall recompence the length of them. Firste the aunswere of M. Baytons letter to Latimer here vnder foloweth.

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MarginaliaThe copy of Sir Edward Baitons letter to M. Latimer.MAister Latymer, after harty recommendations, I haue cōmunicated the effect of your letters to diuers of my frendes, suche as for Christen charitie (as they say) rather desire in you a reformation, either in your opiniō (if it swarue from the truth) or at the least in your maner and behauour, in asmuche as it geueth occasion of sclaunder and trouble in let of your good purposes, then any other inconuenience to your person or good name. MarginaliaThese frendes of M. Bayton seme to be some popish priests, and enemies to the Gospell, as Powell, Wilson, Sherwod, Hubberdin. &c.And for asmuch as your said letter misliked them in some part, and that I haue suche confidence in your Christen breste, as in my iudgement ye will conformably and gladly, both heare that may bee reformed in you, & also (as it is worthy) so knowledge and confesse the same: I haue therfore desired them to take the paine to note their mindes in this letter which I send to you, as aggregate of their sayinges, and sent from me your assured frend and fauourer, in that that is the verie truth of Gods word, wherein neuertheles, as I trust ye your selfe will temper your owne iudgement, and in a sobernes MarginaliaThe Papistes will not haue vnity disturbed.affirme no truth of your selfe, which shoulde deuide the vnity of the Congregation in Christ, and the receiued truth agreed vpon by holy fathers of the Churche,MarginaliaPapistry coloured with authoritie of holy Fathers.consonaunt to the Scripture of GOD, euen so what so euer ye will do therin (as I thinke ye will not otherwise then ye should do) I being vnlearned, and not of the knowledge to geue sentence in this altercation and contentiō, must rather of good cōgruence shew my self in that you disagree with them, readier to folow their doctrine in truth, then yours, vnlesse it may please almighty God to inspire & confirme the hartes of such people to testifie the same in some honest number as ought to induce mee to geue credence vnto them.MarginaliaM. Baiton wil folow the most number.

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Onely God knoweth the certaine truth, which is cōmunicate vnto vs, as our capacitie may comprehende

it by faith, but that is per speculum in enigmate.  

And there haue bene qui zelum Dei habuerunt, sed non secundum sciētiam.  

Latin/Greek Translations     Close

Letter from Sir Edward Baynton to Latimer, quoting from I Corinthians, 12. 12 and Romans, 10. 2.

Foxe text Latin

per speculum in aenigmate ... qui zelum dei habuerunt, sed non secundum scientiam

Foxe text translation

Not translated.

Translation (Wade 2003)

through a mirror on a mystery ... those who had a zeal for God, but not in accordance with their understanding

Actual text of I Corinthians, 12. 12. and Romans 10. 2.

videmus nunc per speculum in enigmate ... [testimonium enim perhibeo] illis [quod] aemulationem Dei habent sed non secundum scientiam.

Among which I repute not you, but to this purpose I write it, MarginaliaNote the procedyng of the Popes church, which would not haue the people certeine of Gods truth and religion.that to cal this or that truth it requireth a deepe and profound knowledge, considering that to me vnlearned, that I take for truth, may be otherwise, not hauyng sensus exercitatos,  

Latin/Greek Translations     Close

Letter from Sir Edward Baynton to Latimer, quoting from Hebrews, 5. 14.

Foxe text Latin

sensus exercitatos ... ad discernendum bonum & malum

Foxe text translation

Not translated.

Translation (Wade 2003)

feelings roused to distinguish between good and evil.

Actual text of Hebrews, 5. 14 (Vulgate)

eorum qui pro consuetudine exercitatos habent sensus ad discretionem boni ac mali.

as S Paul saith, ad discernendū bonum & malum,  

Latin/Greek Translations     Close

Letter from Sir Edward Baynton to Latimer, quoting from Hebrews, 5. 14.

Foxe text Latin

sensus exercitatos ... ad discernendum bonum & malum

Foxe text translation

Not translated.

Translation (Wade 2003)

feelings roused to distinguish between good and evil.

Actual text of Hebrews, 5. 14 (Vulgate)

eorum qui pro consuetudine exercitatos habent sensus ad discretionem boni ac mali.

and it is shewed me, that an opinion or maner of teachyng, whiche causeth dissension in a Christian congregation, is not of God, by the doctrine of S. Iohn in his Epistle, where he saith: Omnis qui confitetur Christum in carne. &c. ex Deo est.  

Latin/Greek Translations     Close

Letter from Sir Edward Baynton to Latimer, quoting from I John, 4. 2.

Foxe text Latin

Omnis qui confitetur Christum in carne &c. ex Deo est.

Foxe text translation

Not translated.

Translation (Wade 2003)

Everyone who confesses Christ in the flesh ... is of God.

Actual text of I John, 4. 2.

omnis spiritus qui confitetur Iesum Christum in carne venisse ex Deo est.

[Accurate citation except for the omission ofspiritusin line 1 and ofvenissein line 2.]

MarginaliaErrour and false doctrine would faine lye stil in peace and not be stirred.And like as the worde of GOD hath alwaies caused dissension among men vnchristened, wherupon hath ensued and folowed Martyrdom to the preacher: so in Christes congregation among them that professe Christes name, In vno Domino, vno Baptismate & vna fide,  

Latin/Greek Translations     Close

Letter from Sir Edward Baynton to Latimer, citing Ephesians 4. 4.

Foxe text Latin

In vno Domino, vno Baptismate & vna fide

Foxe text translation

Not translated.

Translation (Wade 2003)

In one lord, one baptism and in one faith

Actual text of Ephesians, 4. 4. (Vulgate)

unus Dominus una fides unum baptisma

[Clearly this passage in Ephesians is indicated, although the original text is all in the nominative case.

See below, Page 1641, Column 2, Line 24 for a repetition of this citation.]

they that preach and stirre rather contention, then charitie, though they can defende their saiyng, yet their teachyng is not to be taken as of God, in that it breaketh the chayne of Christen charitie, and maketh diuision in the people, MarginaliaVnitie in the Lord, in Baptisme, in faith.congregate and called by God into an vnitie of faith and Baptisme. But for this point I would pray to God, that not onely in the truth may bee agreement, but also suche sobernes and vniforme behauiour vsed in teachyng and preachyng, as menne may wholy expresse (as they maye) MarginaliaThe Chaine of christen Charitie.the charitie of God, tendyng onely to the vnion in loue of vs all, to the profite and saluation of our soules.

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MarginaliaAunswere of M. Latymer to M. Baitons letter.RIght worshipfull Syr, and my singular good maister, salutem in Christ Iesu, with dew commendation and also thankes for your great goodnes towards me &c. And where as you haue communicate my last letters to certaine of your frendes, which rather desire this or that in me &c. what I thinke therein I will not now say, not for that there could be any perill or daunger in the sayd letters (well taken) as farre as I can iudge, but for that they were rashly and vndeuisedly scribled, as ye might well know both by my excuse, and by them selues also, though none excuse had bene made. And besides that, ye know right well, that MarginaliaThe Bee. The Spinner.where as the Bee gathereth hony, euen there the Spinner gathereth venome, not for any diuersity of the flower, but for diuerse natures in thē that sucketh the flower: As in times past, and in the beginning, the very truth, and one thing in it selfe was MarginaliaEuery thing as it is taken.to some, offence, to some foolishnes, to other otherwise disposed, the wisedome of God. Such diuersitie was in the redresse of hearers thereof.

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But this notwithstanding, there is no more but either my writing is good, or bad: if it be good, the communicating thereof to your frendes can not be hurtful to me? if it be otherwise, why should you not communicate it to them, which both coulde and woulde instruct you in the truth, and reforme my errour. Let this passe, I wyll not contend: MarginaliaHad I wist.had I wyst commeth euer out of season. Truly I were not well aduised if I woulde not eyther be glad of your instruction, or yet refuse myne own reformatiō, but yet it is good for a mā to looke or he leapeth, and God forbyd that you should be addict and sworne to me so wretched a foole, that you shoulde not rather follow the doctrine of your frends in truth, so great learned men as they appeare to be, then the opinions of me, hauyng neuer so Christen a brest.

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Wherefore do as you will: for as I woulde not if could, so can I not if I would, be noysome vnto you: but yet I say, I woulde my letters had bene vnwritten, if for none other cause, at lest way, in asmuch as they cause me to more writyng, an occupation nothyng meete for my mad head: and as touching pointes which in my foresaid letters mislike your frendes, I haue now litle laysure to make an answere therto for the great busines that I haue in my litle cure.MarginaliaExample of a true diligent pastor.I know not what other mē haue in their great cures, seing that I am alone without any priest to serue my cure, without my scholer too read vnto me, without any booke necessary to be loked vpon, without learned men to come and counsell withall.MarginaliaM. Latimer vnfurnished with outward helpe.All which thinges other haue at hand abundantly: but some thing must bee done, how so euer it bee. I pray you take it in good worth, as long I temper mine owne iudgement, affirming nothing with preiudice of better. MarginaliaM. Latymer Blamed for saying he was sure of the truth which he preached.First ye mislike, that I say I am sure that I preach the truth, saying in reprofe of the same, that God knoweth certaine truth. In deede alonely God knoweth all certaine truth, and a-

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