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PrefaceBook 1Book 2Book 3Book 4Book 5Book 6Book 7Book 8Book 9Book 10Book 11Book 12
Thematic Divisions in Book 11
1. The Martyrdom of Rogers 2. The Martyrdom of Saunders 3. Saunders' Letters 4. Hooper's Martyrdom 5. Hooper's Letters 6. Rowland Taylor's Martyrdom 7. Becket's Image and other events 8. Miles Coverdale and the Denmark Letters 9. Bonner and Reconciliation 10. Judge Hales 11. The Martyrdom of Thomas Tomkins 12. The Martyrdom of William Hunter 13. The Martyrdom of Higbed and Causton 14. The Martyrdom of Pigot, Knight and Laurence 15. Robert Farrar's Martyrdom 16. The Martyrdom of Rawlins/Rowland White17. The Restoration of Abbey Lands and other events in Spring 155518. The Providential Death of the Parson of Arundel 19. The Martyrdom of John Awcocke 20. The Martyrdom of George Marsh 21. The Letters of George Marsh 22. The Martyrdom of William Flower 23. The Martyrdom of Cardmaker and Warne 24. Letters of Warne and Cardmaker 25. The Martyrdom of Ardley and Simpson 26. John Tooly 27. The Examination of Robert Bromley [nb This is part of the Tooly affair]28. The Martyrdom of Thomas Haukes 29. Letters of Haukes 30. The Martyrdom of Thomas Watts 31. Censorship Proclamation 32. Our Lady' Psalter 33. Martyrdom of Osmund, Bamford, Osborne and Chamberlain34. The Martyrdom of John Bradford 35. Bradford's Letters 36. William Minge 37. James Trevisam 38. The Martyrdom of John Bland 39. The Martyrdom of Frankesh, Middleton and Sheterden 40. Sheterden's Letters 41. Examinations of Hall, Wade and Polley 42. Martyrdom of Christopher Wade 43. Nicholas Hall44. Margery Polley45. Martyrdom of Carver and Launder 46. Martyrdom of Thomas Iveson 47. John Aleworth 48. Martyrdom of James Abbes 49. Martyrdom of Denley, Newman and Pacingham 50. Richard Hooke 51. Martyrdom of William Coker, et al 52. Martyrdom of George Tankerfield, et al 53. Martyrdom and Letters of Robert Smith 54. Martyrdom of Harwood and Fust 55. Martyrdom of William Haile 56. George King, Thomas Leyes and John Wade 57. William Andrew 58. Martyrdom of Robert Samuel 59. Samuel's Letters 60. William Allen 61. Martyrdom of Roger Coo 62. Martyrdom of Thomas Cobb 63. Martyrdom of Catmer, Streater, Burwood, Brodbridge, Tutty 64. Martyrdom of Hayward and Goreway 65. Martyrdom and Letters of Robert Glover 66. Cornelius Bungey 67. John and William Glover 68. Martyrdom of Wolsey and Pigot 69. Life and Character of Nicholas Ridley 70. Ridley's Letters 71. Life of Hugh Latimer 72. Latimer's Letters 73. Ridley and Latimer Re-examined and Executed74. More Letters of Ridley 75. Life and Death of Stephen Gardiner 76. Martyrdom of Webb, Roper and Park 77. William Wiseman 78. James Gore 79. Examinations and Martyrdom of John Philpot 80. Philpot's Letters 81. Martyrdom of Thomas Whittle, Barlett Green, et al 82. Letters of Thomas Wittle 83. Life of Bartlett Green 84. Letters of Bartlett Green 85. Thomas Browne 86. John Tudson 87. John Went 88. Isobel Foster 89. Joan Lashford 90. Five Canterbury Martyrs 91. Life and Martyrdom of Cranmer 92. Letters of Cranmer 93. Martyrdom of Agnes Potten and Joan Trunchfield 94. Persecution in Salisbury Maundrell, Coberly and Spicer 95. William Tyms, et al 96. Letters of Tyms 97. The Norfolk Supplication 98. Martyrdom of John Harpole and Joan Beach 99. John Hullier 100. Hullier's Letters 101. Christopher Lister and five other martyrs 102. Hugh Lauerocke and John Apprice 103. Katherine Hut, Elizabeth Thacknell, et al 104. Thomas Drury and Thomas Croker 105. Thomas Spicer, John Deny and Edmund Poole 106. Persecution of Winson and Mendlesam 107. Gregory Crow 108. William Slech 109. Avington Read, et al 110. Wood and Miles 111. Adherall and Clement 112. A Merchant's Servant Executed at Leicester 113. Thirteen Burnt at Stratford-le-Bow114. Persecution in Lichfield 115. Hunt, Norrice, Parret 116. Martyrdom of Bernard, Lawson and Foster 117. Examinations of John Fortune118. John Careless 119. Letters of John Careless 120. Martyrdom of Julius Palmer 121. Agnes Wardall 122. Peter Moone and his wife 123. Guernsey Martyrdoms 124. Dungate, Foreman and Tree 125. Martyrdom of Thomas More126. Martyrdom of John Newman127. Examination of John Jackson128. Examination of John Newman 129. Martyrdom of Joan Waste 130. Martyrdom of Edward Sharpe 131. Four Burnt at Mayfield at Sussex 132. John Horne and a woman 133. William Dangerfield 134. Northampton Shoemaker 135. Prisoners Starved at Canterbury 136. More Persecution at Lichfield
Critical Apparatus for this Page
Latin/Greek Translations
Names and Places on this Page
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1666 [1340]

Q. Mary. The life of M. Latimer. Letters of M. Latimer, Martyr.

MarginaliaAnno. 1555. October.lonely God knoweth it as of him selfe, & none knoweth certaine truth but God, and those which bee taught of God, as saith S. Paul: Deus enim illis patefecit:  

Latin/Greek Translations   *   Close
Letter from Latimer to Sir Edward Baynton, quoting from Romans, 1. 19.
Foxe text Latin

Deus enim illis patefecit

Foxe text translation

Not translated.

Translation (Wade 2003)

For God revealed to them

Actual text of Romans, 1. 19. (Vulgate)

Deus enim illis manifestavit.

And Christ him selfe: erunt omnes docti a Deo.  
Latin/Greek Translations   *   Close
Letter from Latimer to Sir Edward Baynton.
Foxe text Latin

erunt omnes docti a Deo

Foxe text translation

Not translated.

Translation (Wade 2003)

They will all have been taught by God

And your frendes deny not but that MarginaliaAs God alone knoweth all truth: so some truth he reueleth to bee certain to his seruauntes.certaine truth is communicate to vs, as our capacitie may comprehend it by faith, which if it be truth, as it is, then there ought no more to be required of any man, but according to his capacitie: now certaine it is that euery man hath not like capacitie. &c.

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But as to my presumption and arrogancie: eyther I am certaine or vncertaine that it is truth that I preach. MarginaliaIt is no presumption in a preacher being certain of that which he preacheth, to shew it to the people.If it be truth, why may I not say so, to courage my hearers to receiue the same more ardētly, and ensue it more studiously? If I be vncertaine, why dare I be so bold to preach it? And if your frendes in whom ye trust so greatly, bee preachers them selues, after their Sermon I pray you aske thē whether they be certaine & sure, that they taught you the truth or no, and send me word what they say, that I may learne to speake after them. MarginaliaLet not man preach except he be certayn of that which he preacheth.If they say they be sure, ye know what foloweth: If they say they be vnsure, whē shall you be sure that hath so doubtfull teachers and vnsure? MarginaliaEuery true christian ought to be certayne of his faith.And you your selues, whether are you certaine or vncertaine, that Christ is your Sauiour, and so forth of other Articles that ye be bounden to beleue, or whether be ye sure or vnsure, that ciuile ordinaunces be the good workes of God, & that you do God seruice in doing of them, if ye do them for good intent: if ye be vncertaine, take heede he be your sure frēd that heareth you say so: & then, with what conscience do you doubt: MarginaliaThe doubting doctrine of the Catholickes.Cum quicquid non est ex fide, peccatū sit?  

Latin/Greek Translations   *   Close
Letter from Latimer to Sir Edward Baynton, quoting from Romans, 14. 23.
Foxe text Latin

Cum quicquid non est ex fide, peccatum sit?

Foxe text translation

Not translated.

Translation (Wade 2003)

Whenever what is not of faith is a sin?

Actual text of Romans, 14. 23. (Vulgate)

quia non ex fide omne autem quod non ex fide peccatum est.

But contrary say you, alonely God knoweth certaine truth, & ye haue it but per speculum in enigmate:  
Latin/Greek Translations   *   Close
Letter from Latimer to Sir Edward Baynton, 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

[See above page 1639, Column 2, Line 1]

and there haue bene, qui zelum Dei habuerunt, sed non secundum scientiam:  
Latin/Greek Translations   *   Close
Letter from Latimer to Sir Edward Baynton, 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

[See above page 1639, Column 2, Line 1]

and to call this or that truth, it requireth a deepe knowledge, considering that to you vnlearned, that you take for truth may be otherwise, not hauing sensus exercitatos  
Latin/Greek Translations   *   Close
Letter from Latimer to Sir Edward Baynton, quoting from Hebrews, 5. 14.
Foxe text Latin

sensus exercitatos ... ad discernendum bonum & malum

[See above page 1639, Column 2, Line 7]

(as Paul saith) ad discernendum bonum & malum,  
Latin/Greek Translations   *   Close
Letter from Latimer to Sir Edward Baynton, quoting from Hebrews, 5. 14.
Foxe text Latin

sensus exercitatos ... ad discernendum bonum & malum

[See above page 1639, Column 2, Line 7]

as ye reason against me: & so you do best to know surely nothing for truth at all, but to wander mekely hether and thether, omni vento doctrinæ. &c.  
Latin/Greek Translations   *   Close
Letter from Latimer to Sir Edward Baynton, quoting from Ephesians, 4. 14.
Foxe text Latin

omni vento doctrinae

Foxe text translation

Not translated.

Translation (Wade 2003)

with every wind of teaching

Actual text of Ephesians, 4. 14. (Vulgate)

et circumferamur omni vento doctrinae.

[Accurate citation]

MarginaliaArgumentes.Our knowledge here, you say, is but per speculū in enigmate? What then? Ergo it is not certaine and sure?

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MarginaliaAunswere:I deny your argumēt by your leaue: yea if it be by faith, as ye say, it is much sure, quia certitudo fidei est maxima certitudo,  

Latin/Greek Translations   *   Close
Duns Scotus?
Foxe text Latin

quia certitudo fidei est maxima certitudo

Foxe text translation

The certeinty of faith is the most surest certayntie[marginal note].

[Not in Migne, PL]

Marginaliai. The certeinty of faith is the most surest certayntie.as Duns and other schole Doctors say: so that there is a great discrepaunce betweene certaine knowledge, and cleare knowledge: for that may be of thinges absent that appeare not, this requireth the presence of the obiect, I meane of the thing knowen: so that MarginaliaCertaine knowledge. Cleare knowledge.I certainely and surely know that thing which I perfectly beleue, though I do not clearely and euidently know it. I know your schole subtleties as well as you,MarginaliaM. Latimer not ignorant of the schole subtileties.which dispute as though enigmaticall knowledge, that is to say, darke and obscure knowledge might not be certaine and sure knowledge because it is not cleare, manifest and euident knowledge: and yet there hath bene (they say) qui zelum Dei habuerunt sed non secundum scientiam,  
Latin/Greek Translations   *   Close
Letter from Latimer to Sir Edward Baynton, quoting from Romans, 10. 2.
Foxe text Latin

qui zelum dei habuerunt, sed non secundum scientiam.

[See above page 1639, Column 2, Line 1]

which haue had a zeale, but not after knowledge. Truth it is, there hath bene such, and yet bee to many, to the great hinderaūce of Christes glory, which nothyng doth more obscure, then an hot zele accompanied with great authority without right iudgement. There haue bene also, Marginaliai. Which haue had knowledge without any zeale of God, who holding the veritie of God in vnrighteousnes, shall be beaten with many stripes, while they knowing the wil of God, doe nothyng thereafter.Qui scientiam habuerūt absque zelo Dei, qui veritatem Dei in iniustitia detinentes plagis vapulabunt multis, dum voluntatem Domini cognoscentes, nihil minus quam faciunt:  
Latin/Greek Translations   *   Close
Letter from Latimer to Sir Edward Baynton.
Foxe text Latin

Qui scientiam habuerunt absque zelo Dei, qui veritatem Dei in iniustitia detinentes plagis vapulabunt multis, dum voluntatem Domini cognoscentes, nihil minus quam faciunt:

Foxe text translation

Which haue had knowledge without any zeale of God, who holding the veritie of God in vnrighteousnes, shall be beaten with many stripes, while they knowing the wil of God, doe nothyng thereafter.

I meane not among Turkes and Sarazens that be vnchristened, but of them that be christened: & there haue bene also that haue lost scientiam Dei, id est, spritualem diuini verbi sensum, quem prius habuerūt. i.  
Latin/Greek Translations   *   Close
Letter from Latimer to Sir Edward Baynton.
Foxe text Latin

scientiam dei, id est spiritualem diuini verbi sensum, quem prius habuerunt

Foxe text translation

The spirituall knowledge of Gods word which they had before.

The spirituall knowledge of Gods word which they had before, because they haue not ensued after it, nor promoted the same, but rather with their mother wits haue impugned the wisedome of the father, and hindred the knowledge thereof, which therefore hath bene taken away from them, vt iustificetur Christus in sermonibus suis, & vincat cum iudicatur,  
Latin/Greek Translations   *   Close
Letter from Latimer to Sir Edward Baynton.
Foxe text Latin

vt iustificetur Christus in sermonibus suis, & vincat cum iudicatur

Foxe text translation

Not translated.

Translation (Wade 2003)

that Christ be justified in his sayings, and be victorious when he is judged (?)

threatning, Math. 13: Marginaliai. To hym that hath not, that also which he hath, that is, that which he semeth to haue shall be taken from him: whē as to abuse that which a man hath, or not to vse it well, is as not to haue it.Ei vero qui nō habet, etiam quod habet, id est, quod videtur habere, auferetur ab eo, cum abuti habito, vel non bene vti, sit non habere,  
Latin/Greek Translations   *   Close
Letter from Latimer to Sir Edward Baynton, referring to St. Matthew, 13. 12.
Foxe text Latin

Ei vero qui non habet, etiam quod habet, id est, quod videtur habere, auferetur ab eo, cum abuti habito, vel non bene vti, sit non habere, nec non sit verum illud quoque, non habitaturam, videlicet sapientiam in corpore peccatis subdito, qui adhuc & si carnaliter sapiant plus satis, ac stat sententia, nempe carnalem & philosophicam scripturarum intelligentiam, non esse sapientiam Dei, quae a sapientibus absconditur, paruulis reuelatur.

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[As in1570,except for the addition ofnonin Line 5]

Foxe text translation

To hym that hath not, that also which he hath, that is, that which he semeth to haue shall be taken from him: when as to abuse that which a man hath, or not to vse it well, is as not to haue it. And also seing it is true, that Gods wisdome will not dwell in a body subiect to sinne, albeit he abound in carnal wisedome to much, yet the same carnall and philosophicall vnderstanding of Gods Scriptures, is not the wisdome of God, which is hidde from the wise and is reuealed to litle ones.

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MarginaliaAnd also seing it is true, that Gods wisdome will not dwell in a body subiect to sinne, albeit he abound in carnal wisedome to much, yet the same carnall and philosophicall vnderstanding of Gods Scriptures, is not the wisdome of God, which is hidde from the wise and is reuealed to litle ones.nec non sit verum illud quoque, non habitaturam, videlicet sapientiā in corpore peccatis subdito, qui adhuc & si carnaliter sapiant plus satis, ac stat sententia, nempe carnalem & philosophicam scripturarum intelligentiam, non esse sapientiam Dei, quæ à sapiētibus absconditur, paruulis reuelatur.  
Latin/Greek Translations   *   Close
Letter from Latimer to Sir Edward Baynton, referring to St. Matthew, 13. 12.
Foxe text Latin

Ei vero qui non habet, etiam quod habet, id est, quod videtur habere, auferetur ab eo, cum abuti habito, vel non bene vti, sit non habere, nec non sit verum illud quoque, non habitaturam, videlicet sapientiam in corpore peccatis subdito, qui adhuc & si carnaliter sapiant plus satis, ac stat sententia, nempe carnalem & philosophicam scripturarum intelligentiam, non esse sapientiam Dei, quae a sapientibus absconditur, paruulis reuelatur.

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[As in1570,except for the addition ofnonin Line 5]

Foxe text translation

To hym that hath not, that also which he hath, that is, that which he semeth to haue shall be taken from him: when as to abuse that which a man hath, or not to vse it well, is as not to haue it. And also seing it is true, that Gods wisdome will not dwell in a body subiect to sinne, albeit he abound in carnal wisedome to much, yet the same carnall and philosophicall vnderstanding of Gods Scriptures, is not the wisdome of God, which is hidde from the wise and is reuealed to litle ones.

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And if to call this or that truth, requireth a deepe and profoūd knowledge, then either euery man hath a deepe and profūde know-

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ledge, or els no man can call this or that truth: and it behoueth euery Preacher to haue so deepe and profounde knowledge, that he may cal this or that truth, which this or that he taketh in hand to preach for the truth,MarginaliaEuery preacher ought to be sure of the truth.and yet he may be ignorant and vncertaine in many things, both this and that, as Apollo was:MarginaliaThere be many truthes, wherof a good mā may well be ignorant.but which thinges, whether this or that, he will not attēpt to preach for the truth. And as for my self, I trust in God, I may haue sensus exercitatos  

Latin/Greek Translations   *   Close
Letter from Latimer to Sir Edward Baynton, quoting from Hebrews, 5. 14.
Foxe text Latin

sensus exercitatos ... ad discernendum bonum et malum

[See above pages 1639, Column 2, Line 7 and 1640, Column 1, Line 36]

well inough ad discernēdum bonum & malum. i.  
Latin/Greek Translations   *   Close
Letter from Latimer to Sir Edward Baynton, quoting from Hebrews, 5. 14.
Foxe text Latin

sensus exercitatos ... ad discernendum bonum et malum

[See above pages 1639, Column 2, Line 7 and 1640, Column 1, Line 36]

Senses exercised to discerne good & euill in those things which without deepe and profound knowledge in many things I preach not: yea, there be many things in scripture in which I cannot certainly discerne bonum & malum, I meane verum & falsum: no, not with all the exercise that I haue in scripture, nor yet with helpe of all Interpreters that I haue, to content my selfe and other in all scrupulosity that may aryse: MarginaliaThere be many things in scripture in the profundities wherof a man may not wade to farre.but in such I am woont to wade no farther into the streame, then that I may eyther go ouer, or els returne backe again, hauing euer respect, not to the ostentation of my litle wit, but to the edificatiō of them that heare me, as farforth as I can, neither passing myne own nor yet their capacity.

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And such maner of argumentation might well serue the Deuill cōtra pusillanimes, to occasion them to wander and wauer in the faith, & to be vncertaine in things in which they ought to be certaine: or els it may appeare to make and serue MarginaliaAgainst Preachers whiche take vpon them to define great subtilties and hie matters in the pulpit.against such Preachers which will define great subtilties & hygh matters in the Pulpit, which no man can be certaine and sure of by Gods word to bee truth, ne sensus quidem habens ad discernendum bonum & malum exercitatissimos:  

Latin/Greek Translations   *   Close
Letter from Latimer to Sir Edward Baynton, quoting from Hebrews, 5. 14.
Foxe text Latin

ne sensus quidem habens ad discernendum bonum & malum exercitatissimos

Foxe text translation

Not translated.

Translation (Wade 2003)

lest indeed having very experienced senses for distinguishing good and evil

as whether, MarginaliaVaine subtelties and questions to be declined.if Adam had not sinned we should haue had Stockfishe out of Iselād: howe many Larkes for a peny if euery Starre in the element were a flickering Hobby: how many yeares a man shall lye in Purgatory for one sinne if he buy not plenty of the oyle that runneth ouer our lampes too slake the sinne withall, and so forget hell which cannot be slaked, to prouide for Purgatory.

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MarginaliaSimple and plaine preaching of faith, & of the fruites thereof.Such argumentation (I say) might appeare to make well against such Preachers, not against me, which simply and plainly vtter true faith and fruites of the same, which be the good woorkes of God, quæ preparauit deus vt in eis ambularemus, i.  

Latin/Greek Translations   *   Close
Letter from Latimer to Sir Edward Baynton, quoting from Ephesians, 2. 10.
Foxe text Latin

quae preparauit deus vt in eis ambularemus

Foxe text translation

which he hath prepared for vs to walk in

[deusnot translated]

Actual text of Ephesians, 2. 10. (Vulgate)

quae praeparavit Deus ut in illis ambulemus.

[Not the difference in the subjunctive tenses of Foxe's imperfectabularemusand the Vulgate presentambulemus.]

which he hath prepared for vs to walke in, euery man to do the thing that perteyneth to his office and duty in his degree & calling, as the woord of God appointeth, which thing a man may doe with sobernes, hauing sensus ad discernendum bonū & malum, vel mediocriter exercitatos.  
Latin/Greek Translations   *   Close
Letter from Latimer to Sir Edward Baynton, quoting from Hebrews, 5. 14.
Foxe text Latin

sensus ad discernendum bonum & malum, vel mediocriter exercitatos

Foxe text translation

Not translated.

Translation (Wade 2003)

even moderately experienced senses for distinguishing good and evil

For it is but MarginaliaFoolish humilitie.foolish humilitie, willingly to continue alwayes infantulus in Christo & in infirmitate. i.  
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Letter from Latimer to Sir Edward Baynton.
Foxe text Latin

infantulus in Christo & in infirmitate

Foxe text translation

an infant still in Christ, and in infirmitie

an infant still in Christ, and in infimitie: in reproofe of which it was sayd: Facti estis opus habentes lacte nō solido cibo.  
Latin/Greek Translations   *   Close
Letter from Latimer to Sir Edward Baynton.
Foxe text Latin

Facti estis opus habentes lacte non solido cibo.

Foxe text translation

Not translated.

Translation (Wade 2003)

You were made having need of milk not solid food

Actual text of Hebrews, 5. 12. (Vulgate)

et facti estis quibus lacte opus sit non solido cibo.

[Accurate citation, but note that Foxe uses the expressionopus habere,whereas the Vulgate usesopusand a possessive dative.]

For S. Paule sayth not: Estote humiles, vt non capiatis.  
Latin/Greek Translations   *   Close
Letter from Latimer to Sir Edward Baynton, possibly citing I Peter, 5. 6 and 8.
Foxe text Latin

Estote humiles, vt non capiatis ... vt simus sobrii ac modesti

Foxe text translation

Not translated.

Translation (Wade 2003)

Be humble, so that you may not take ... that we may be sober and modest

Actual text of I Peter, 5. 6. and 5. 8. (Vulgate)

humiliamini igitur sub potenti manu Dei ... sobrii estote vigilate ...

[Not a direct citation, but Foxe does appear to be referring to this passage in I Peter. 5.]

MarginaliaWherin to bee humble, and wherin to be stoute.For though he would not that wee should thinke arrogantly of our self, and aboute that that it becōmeth vs to thinke of our self, but so to thinke of our self, vt simus sobrij ac modesti,  
Latin/Greek Translations   *   Close
Letter from Latimer to Sir Edward Baynton, possibly citing I Peter, 5. 6 and 8.
Foxe text Latin

Estote humiles, vt non capiatis ... vt simus sobrii ac modesti

Foxe text translation

Not translated.

Translation (Wade 2003)

Be humble, so that you may not take ... that we may be sober and modest

Actual text of I Peter, 5. 6. and 5. 8. (Vulgate)

humiliamini igitur sub potenti manu Dei ... sobrii estote vigilate ...

[Not a direct citation, but Foxe does appear to be referring to this passage in I Peter. 5.]

yet he byddeth vs so to thinke of our selfe, vt cuiq̀ue Deus partitus est mēsurā fidei, i.  
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Letter from Latimer to Sir Edward Baynton, quoting from Romans, 12. 3.
Foxe text Latin

vt cuique Deus partitus est mensuram fidei

Foxe text translation

as God hath distributed to euery one the measure of faith.

Actual text of Romans, 12. 3. (Vulgate)

unicuique sicut Deus divisit mensuram fidei.

[Note the differences between Foxe's Latin and that of the Vulgate, notablypartitus estfordivisit]

as God hath distributed to euery one the measure of faith. For he that may not with mekenes thinke in him selfe what God hath done for him, and of him selfe as God hath done for him, how shall he or when shall he geue due thākes to God for his giftes? And if your frends will not allow the same, I pray you enquyre of thē whether they may cum sobrietate & modestia bee sure they preach to you the truth, and whether we may, cum sobrietate & modestia folow S. Paules bidding, where he saith vnto vs all: Nolite fieri pueri sensibus, sed malitia infantes estote. i.  
Latin/Greek Translations   *   Close
Letter from Latimer to Sir Edward Baynton, citing I Corinthians, 13.20.
Foxe text Latin

Nolite fieri pueri sensibus, sed malitia infants estote.

Foxe text translation

Be not children in vnderstanding, but in malitiousnes bee infants.

Actual text of I Corinthians, 13.20.

fratres nolite pueri effici sensibus sed malitia parvuli estote sensibus autem perfecti estote.

Be not children in vnderstanding, but in malitiousnes bee infantes.MarginaliaA meane betwen to hie, and to low.God geue vs all grace to keepe the meane, and to thinke of our selfe neyther to hygh nor to low, but so that wee may restore vnto him, qui perægre profectus est,  
Latin/Greek Translations   *   Close
Letter from Latimer to Sir Edward Baynton, citing St. Luke 15. 13. (or St. Matthew 21. 33 or St. Mark 12. 1.)
Foxe text Latin

qui peraegre profectus est.

Foxe text translation

Not translated.

Translation (Wade 2003)

who set out abroad

Actual text of St. Luke, 15. 13. (Vulgate)

adulescentior filius peregre profectus est.

his gifts againe cum vsura, that is to say, with good vse of the same, so that ædificemus inuicem  
Latin/Greek Translations   *   Close
Letter from Latimer to Sir Edward Baynton.
Foxe text Latin

aedificemus inuicem ... ad gloriam Dei, Amen.

Foxe text translation

Not translated.

Translation (Wade 2003)

we shall build in turn ... to the glory of God. Amen.

with the same, ad gloriam Dei, Amen.  
Latin/Greek Translations   *   Close
Letter from Latimer to Sir Edward Baynton.
Foxe text Latin

aedificemus inuicem ... ad gloriam Dei, Amen.

Foxe text translation

Not translated.

Translation (Wade 2003)

we shall build in turn ... to the glory of God. Amen.

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For my life I trust in God that I neither haue, neither (by Gods grace) shall I, neither in sobernes, nor yet in drunkennes affirme any truth of my selfe, therewith entendyng to diuide that vnitie of the Congregation of Christ, and the receiued truth agreed vpon by the holy Fathers of the Church consonāt to the Scripture of God, though it be shewed you neuer so often, that an opiniō or maner of teachyng, which causeth dissensiō in a Christian congregation, is not of God, by the doctrine of S. Iohn in his Epistle where hee saith: Omnis qui confitetur Iesum Christū in carne, ex Deo est. i.  

Latin/Greek Translations   *   Close
Letter from Latimer to Sir Edward Baynton, citing I. John, 4. 2.
Foxe text Latin

Omnis qui confitetur Iesum Christum in carne, ex Deo est.

Foxe text translation

very one that confesseth Christ in the fleshe, is of God.

Actual text of I John, 4. 2. (Vulgate)

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

[The same citation occurs below on Page 1750, Column 2, Line 62]

Euery one that confesseth Christ in the fleshe, is of God. First not euery

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