tihtavy of ^he t:heolo0ical ^tmimvy PRINCETON • NEW JERSEY /// VW" PRESENTED BY Samuel Agnew, Esq. 1814 - 1880 5^57 Digitized by the Internet Archive in 2014 https://archive.org/details/worksofnicholasrOOridl THE WORKS OF BISHOP RIDLEY. JFot tj^e ilufiltcation of tfje ^orfte of tfie iFattim anU (&axlv Wvittv& of tfie laefortneti THE WORKS OP NICHOLAS RIDLEY, D.D. SOMETIME LORD BISHOP OF LONDON, MARTYR, 1655. ^^^//^ITVSi FOR BY THE REV. HENRV CHRISTMAS, M.A. F.R.S. P.S.A. CAMBRIDGE: PRINTED AT THE UNIVERSITY PRESS. M.DCCC.XLIII. TABLE OF CONTENTS. PAGE Biographical Notice of Ridley i ORIGINAL TREATISES. 1. Brief Declaration or Treatise against Transubstantiation ... 1 2. Piteous Lamentation 47 3. Treatise against Image Worship 81 CONFERENCES. 4. Conferences with Latimer 97 6. Conference with Secretary Bourne 163 JUDICIA. 6. A Determination concerning the Sacrament 167 7. Judicium de Epistolis Decretalibus 180 DISPUTATIONS AND EXAMINATIONS. 8. Disputation at Oxford 186 9. Examination before the Queen's Commissioners 263 SMALLER DOCUMENTS. 10. Ridley's account of his disputation at Oxford 303 11. The Theological Variations of Stephen Gardiner 307 12. Answer to certain Queries touching the abuses of the Mass... 316 13. Injunctions to the Diocese of London 319 14. Reasons why the Lord's board should be in the form of a table 321 LETTERS. I.-). Letters.— XXXIV ,325 TABLE OF CONTENTS. APPENDICES. PAGK I. DispUTATio habita Oxonii 433 II. Articles of accusation against Ridley 486 III. Letter of Dr Turner to John Fox 487 IV. Letter from Gardiner to Ridley 495 V the Protector to Ridley 506 VI Edward VL to Ridley 507 Notes 509 Index 613 NICHO LAS RIDLEY, D. D BISHOP OF LONDON, 1550—1553. Dr Nicholas Ridley' was bom in the beginning of the sixteenth century (the exact date is not known), in North- ' Ridley. The allusions made by Bp Ridley to his family in his letters, and especially in his " Farewell," where he specifically addresses its several branches, render it desirable to give some account of his relatives and their possessions. The origin of the name may be traced more satisfactorily than that of many others now equally illustrious. It appears to have been Scottish, and originally Riddle, or rather Ryedale, of which Riddle is a corruption; and the Riddles of Glen- riddle might have traced their descent to a common stock with the Ridleys of ^Villymotswick. The Ridleys appear to have had their full share in the disturbances so frequent in the border territory, and in works which treat on Border History occur many instances both of their courage and their importance. Turner speaks of one of Ridley's uncles who was a knight; it is just possible that he may have been the same person with the Richard Ridley of Hardriding, of whom mention is made by Ridpath. A passage in the Border Minstrelsy mentions those branches of the Ridley family located at Willymots- wick, Hardriding, Hawden and Waltown ; the first of whom was pro- bably the uncle of Nicholas Ridley, and father to the "worshipful cousin of Willowmountswick," addressed by the Bishop in his last farewell. To this passage the editor appends the following note, the information of which he derived, he says, from Mr Surtees. " Willi- moteswick" (the etymology of which name is given in a note to Appendix III.), "now called Ridley Hall, is situated at the confluence of the Allon and Tync, and was the chief seat of the ancient family of Ridley. Walltown, where another branch of the same family was settled, was so called from its situation on the great Roman wall." * " * • "A feud did certainly exist between the Ridleys and the Featherstonehaughs, another border family, and which led on more than one [kI tJLKY.J a 11 A BIOGRAPHICAL NOTICE OF umberland, not far from the Scottish border. Thus much he states himself; and to this his friend and fellow-collegian, Dr Turner \ adds, that the place of his birth was Wilmonts- wick. "His father," says Dr Glocester Ridley, "was the third son of a very ancient family, which had been seated there thi'ough a long descent of knights for many genera- tions ; the second son was John, father to Dr Lancelot Ridley, and a fourth son was Dr Robert Ridley." " Descended from this ancient stock, he degenerated not from the virtues of his ancestors, but gave a much greater lustre to his family than he derived from it." His school education he received at Newcastle upon Tyne, from whence he was removed, about a. d. 1518, to Pembroke CoUege in Cambridge, at the expence of his uncle Dr Robert Ridley, then a Fellow of Queens' College. The following dates of the chief events in Ridley's life are collected from Dr Glocester Ridley and Bp Godwin^ : Bom in the beginning of the sixteenth centmy. Entered at Pembroke College, about a.d. 1518 B. A 1522 Elected fellow of University CoUege, Oxford, but declined the honour 1524 Fellow of Pembroke College, Cambridge 1524 one occasion to fatal results, as may be seen by the following ex- tracts from the Inquis. Calend. '24 Oct. 22do Henrici 8vi Inquisitio capt. apud Hautwhistle sup. visum corpus Alex. Featherstone Gen. apud Greenselhaugh, felonice interfecti 21 Oct. per Nicolaum Ridley de Un- thanke, Gen. — Hugon. Ridle. Nicolaum Ridle et alios ejusdem nominis.' Nor were the Featherstones without their revenge, for in 36to Henrici 8vi we have, 'Ut legatio Nicolai Featherston ac Thorns Nyxon, &c. pro homicidio Willmi. Ridle de Morale.' These extracts are here given as much with a view to shew the various modes of spelling the name, Ridley — Riddle — Ridle — Rydlej^ — of which the first only is now pre- served, as to throw some light on the allusions in the Bishop's letters." ' See Appendix III. 2 Ridley's Life of Dr N. Ridley, London, 1763, 4to. F. Godwini de Praesulibus Anglise Commentarius (p. 192) with. Dr Richardson's Notes. CantabrigiiP, 1743. fol. msHOP RIDLEY. lU College agent for Tylncy, Soliam, and Saxthorpe Churches 1526 Went to Paris, and studied at the Sorbonne 1527 Returned to England. Junr. Treasurer of Pembroke College ... 1530 Senior Proctor ^^'^'^ Signed the decree against the Pope's Supremacy at Cambridge ... 1534 B.D 1534 Chaplain to the University and Public Orator 1534 Chaplain to Archbishop Cranmer 1537 Vicar of Herne 1538 Master of Pembroke College, and D. D 1540 Chaplain to Henry VIII 1540 Prebendary of Canterbury 1541 Prebendary of Westminster 1545 Vicar of Soham 1547 Bishop of Rochester 1547 Commissioner to visit Cambridge 1549 Bishop of London 1550 Nominated Bishop of Durham 1553 Excepted from the Amnesty by Mary 1553 Committed to the Tower, July 1553 Sent to Oxford to dispute 1554 Martyrdom, October 16 1555 From the preceding list of dates it will be seen that the college career of Bishop Ridley was highly honourable and equally successful ; and so great were the hopes excited by his learning and abilities, that a fellowship at University College, Oxford, was offered for his acceptance. This honour he thought it best to decline, preferring the prospects which his own University presented him, and was accordingly the next year elected a Fellow of his own College, to the Master- ship of which he subsequently attained. Impelled by that thirst for knowledge which ever distinguished him, he went in the year 1527 to Paris, for the purpose of studying at the Sorbonne ; and here doubtless he availed himself of every advantage presented to him by that then celebrated seat of learning. But the University of Paris was already in its a— '2 iv A BIOGRAPHICAL NOTICE OF decline, and Ridley has given a picture by no means favour- able of the then prevailing style of disputation among its members. His absence was not long, for we find him, in 1530, Junior Treasurer of Pembroke Hall. He signed, as Proctor, in 1534, the Decree against the Pope's supremacy, and continued steadily rising in his University career. In 1538 he appeared in a new capacity, that of a parish- priest. The Vicarage of Heme, in Kent, was bestowed upon him ; and with the intense but well-directed zeal which formed so essential a part of his character, he applied him- self to the duties of his new situation. So successful was he as a preacher, that he attracted to his church numbers who had hitherto altogether omitted the duty of attendance on the services of the church ; nor was he less attentive to the other parts of his parochial duty. His subsequent history will be given in the words of Fox, which, brief as they are, form nearly all that can be known of this great and good man's life. The " Life and Story" of Bishop Ridley preserved in the " Acts and Monuments", is valuable and interesting, more especially as it gives many particulars of his domestic life, which are preserved in no other author. The mar- tyrologist, after some introductory remarks, pi-oceeds thus : " Among many other worthy and sundry histories and notable acts of such as of late days have been turmoiled, murdered, and martyred for the true gospel of Christ in queen Mary's reign, the tragical story and life of Dr Ridley I thought good to commend to chronicle, and leave to perpetual me- mory : beseeching thee, gentle reader, with care and study well to peruse, diligently to consider, and deeply to print the same in thy breast, seeing him to be a man beautified with such excellent qualities, so ghostly inspired and godly learned, and now written doubtless in the book of life, with the blessed saints of the Almighty, crowned and throned BISHOP RIDLEY. V amongst the glorious company of martyrs. First descending of a stock right worshipful, he was born in Northumberland- Niciioias " ^ _ Ridley born shire, who being a child, learned his grammar with great j," dexterity in Newcastle, and was removed from thence to R.'dip"!''^ learned at the University of Cambridge, where he in short time became Newcastle, so famous, that for his singular aptness he was called to higher fimctions and offices of the University, by degree attaining; thereunto, and was called to be head of Pembroke Nicholas ° Ridley Hall, and there made Doctor of Divinity. After this, de- Master of ' •' Pembroke parting from thence, he travelled to Paris, who at his return bridJ".*^""' Nicholas was made Chaplain to King Henry the Eighth, and pro- Ridley made moted afterwards by him to the Bishoprick of Rochester : ^'^j^'J,"!'/^- and so from thence translated to the See and Bishoprick n'e'U^y'f '"^ of London in King; Edward's days\ Nicholas ^ •' Ridley made "In which calling and offices he so travelled and occu- i^oJ.hester pied himself by preaching and teaching the true and whole- Ri'meymade 1 1 •! 1 bishop of some doctrine of Clu-ist, that never g;ood child was more London. ' ° The fruitful singularly loved of his dear parents, than he of his flock ^j'shop'^Ri'd- and diocese. Every holiday and Sunday he lightly preached preaching God's word. in some one place or other, except he were otherwise letted by weighty affairs and business, to whose sermons the people resorted, swarming about him like bees, and coveting the sweet flowers and wholesome juice of the fruitful doctrine, which he did not only preach, but shewed the same by his ^ Ridley was not promoted to tlie see of Rochester till after the king's death, but it would appear that he was intended to be placed in that see as soon as the death of Longland, the aged bishop of Lincoln, made a vacancy for the translation of Holbeach, then bishop of Rochester. Gloucester Ridley remarks, that the historians of the latter part of Henry's reign and the beginning of that of Edward VI. speak of him as having lieen appointed to preach the funeral sermon of Francis I. at St Paul's, calling him elect of Rochester; but that even in this particular they are inaccurate, as this sermon was preached on the 19th of June, 1647, and the conge d'elire was not issued to the chapter of Rochester till the first of August following, Henry Vni. having died on the 28th of January in the same year. Gloucest. Ridley's Life of Bishop Ridley, pp. 184, 210, 211. VI A BIOGRAPHICAL NOTICE OF life, as a glittering lantern to the eyes and senses of the blind, in such pure order and chastity of hfe (declining from evil desires and concupiscences), that even his very enemies could not reprove him in any one iota thereof, ley ot ?iTat " Besides this, he was passingly well learned, his memory memorvand tip p • i i readina:'. was great and he of such reading withal, that of right he deserved to be comparable to the best of this our age, as can testify as well divers his notable works, pithy sermons, and sundry his disputations in both the Universities, as also his very adversaries, all which will say no less themselves. " Besides all this, v/ise he was of counsel, deep of wit, and very politic in aU his doings. How merciful and care- ful he was to reduce the obstinate Papists from their eiTO- neous opinions, and by gentleness to win them to the truth, his gentle ordering and courteous handling of Doctor Heath, late Archbishop of York, being prisoner with liim in King Edward's time in his house one year, sufficiently declareth. In fine, he was such a prelate, and in all points so good, godly, and ghostly a man, that England may justly rue the loss of so worthy a treasure. And thus hitherto concerning these public matters. Bishop Rid- " Now will I speak somethincr further particularly of his ley comely * o i j do^and"^ person and conditions. He was a man right comely and complexion, ^^^jj proportioned in all points, both in complexion and hnearaents of the body. He took all things in good part, bearing no malice nor rancour from his heart, but straight- ways forgetting all injuries and offences done against hira. TTiefaircon- jje y,\as Very kind and natural to his kinsfolk, and yet not ditions of *' ^ J '\ende'r^ bearing with them anj-thing otherwise than right would re- to his kin- .... , „ , , , . dred, yet not quire, gmng them always tor a general rule, yea to his otherwise i o o j o and"ri^ht'* ovNTi brother and sister, that they doing evil should seek or required. j^Q^^j,jj,g |^jg hand, but should be as strangers and ahens unto him, and they to be his brother or sister, which used honesty and a godly trade of life. lilSillOP RIDLEY. Vll " He usinec all kinds of ways to mortify himself, was given Bishop Rid- ^ •' •' ^ ley a great to much prayer and contemplation : for duly every morning, Ji^mse^f."^ °^ so soon as his apparel was done upon him, he went forth- with to his bedchamber, and there upon his knees prayed the space of half an hour, which being done, immediately he '^^^^^'^^^^ °^ went to his study, (if there came no other business to in- terrupt him,) where he continued till ten of the clock, and then came to common prayer, daily used in his house. The prayers being done he went to dinner, where he used little talk, except otherwise occasion by some had been ministered, and then was it sober, discreet, and wise, and sometimes merry, as cause required. " The dinner done, which was not very long, he used to sit an horn- or thereabouts talking or playing at the chess : that done, he returned to his study, and there would con- tinue, except suitors or business abroad were occasion of the contrary, until five of the clock at night, and then would come to common prayer, as in the forenoon, which being- finished he went to supper, behaving himself there as at his T. in Bibl. Emm. CoU. Cant. MSS. C. C. C. C. Miscell. i. 40P. ' Same as No. IV. 2 Of these, the works numbered I. II. III. IV. V. VI. VII. VIII. XI. XII. XIV. XVI. XVII. XVIIl. XIX. XX. XXI. have been pre- sen'ed, and are given in tliis Edition; those numbered IX. X. XIII. and XV. have unhappily perished. A BRIEF DECLARATION OF THE LORD'S SUPPER, OR A TREATISE AGAINST THE ERROR OF TRANSUBSTANTIATION, WnriTEN BY NICOLAS RIDLEY, BISHOP OK LONDON, DURING HIS IMPRISONMENT, A.D. 1.555. [tJIDLJ-.Y.] 1 ©f tlje iloinee Supptr, turitttn ftp tl^e dhtgular karnfH man, anU tnoet conetaunt tnartir of §em a^fivi&t: Ktcl^ola0 l^pmtp ^t£it)op of 2ton= Don, prieonrr in ©xforDe, a little tefovt Ije euffmD Hcatfjc for tf}e true testimonpe of Koma. 8. JFor ti^p sake arc toe MltO all Bapc long, anti are comptelt as s^cpe appotntcti to bt slaQne. J!cb£rtf)tlcs3 in all t{)cse tilings toe obmomt tI)roug^ Ijim tl;at Io= tjttj us. ^nno 1555. TO THE READER. Understaxd, good reader, that this great clerk and blessed martyr Bishop Nicholas Ridley sought not (by set- ting forth this notable godly piece of learned work) the vain glory of the world, nor temporal friendship of men for his present advancement, much less he hunted hereby for Bishop- rics and benefices, as all his adversaries (the enemies of Christ's truth and ordinance) the papists commonly do : but, having consideration of the great charge of souls committed unto him, and of the account thereof which the justice of God would require at his hands, intending therewithal to be found blameless in the great day of the Lord, seeing he was put apart to defend the gospel ; he not only forsook lands, goods, world, friends, and himself vdthal, and testified the truth specified in this book by his learned mouth, in the presence of the world, but also (to leave a sure monument and love- token unto his flock) he hath registered it by his own pen in this form ensuing, and sealed it up with his blood. For- asmuch, then, as he hath approved himself no vain disputer, no weathercock, no hypocrite ; seeing he hath willingly given his life for the truth ; and inasmuch also as his love and most constant Christian conscience speaketh freely unto thee, gentle reader, I beseech thee, for Christ's sake and thine own, lend him thine indifferent heart and patient hearing. ERROR OF TRANSUBSTANTIATION, MADE BY THE REVEREND FATHER NICOLAS RIDLEY, BISHOP OF LONDON, IN THE TIME OF HIS IMPRISONMENT. Many things confound the weak memory: a few places well weighed and perceived lighten the understanding. Truth is there to be searched, where it is certain to be had. Though God doth speak the tmth by man, yet in man's word (which God hath not revealed to be his) a man may doubt without mistrust in God. Christ is the truth of God revealed unto man from heaven by God himself ; and there- fore in his word the truth is to be found, which is to be embraced of all that be his. Christ biddeth us ask, and we shall liave ; search, and we shall find ; knock, and it shall be opened unto us. Therefore, O heavenly Father, Author and fountain of all truth, the bottomless sea of all true understanding ; send down, we beseech thee, thy holy Spirit into our hearts, and lighten our understanding with the beams of thy heavenly grace. We ask thee this, 0 merciful Father, not in respect of our deserts, but for thy dear Son our Saviour Jesus Christ's sake. Thou knowest, O heavenly Father, that the contro- The blessed versy about the sacrament of the blessed body and blood prayers, of thy dear Son, our Saviour Jesus Christ, hath troubled, not of late only, thy church of England, France, Germany, and Italy, but also many years ago. The fault is ours, no doubt, thereof, for we have deserved thy plague. But, 0 Lord, be merciful, and relieve our misery with some light of grace. Thou knowest, O Lord, how this wicked world roUeth up and down, and reeleth to and fro, and careth not what thy will is, so it may abide in wealth. 6 A LKIEF DECLAKATIOX 1 Cor. ii. ^me'J.f" ^^^^^ wealth, then who are so stout to defend the Chfew ^ t^^^y- if Christ's cross be laid on truth's back, friends. ^i^gjj ^j^gy vanish awav straight, as wax before the fire. But these are not they, 0 heavenly Father, for whom I make my most moan, but for those seely' ones, O Lord, which have a zeal unto thee : those, I mean, which would and wish to know thy will, and yet are letted, holden back, and blinded, by the subtilties of Satan and his ministers, the wickedness of this wretched world, and the sinful lusts and affections of the flesh. Alas! Lord, thou knowest that we be of ourselves but flesh, wherein there dwelleth nothing that is good. How then is it possible for man \\-ithout thee, O Lord, to un- derstand thy truth indeed; Can the natural man perceive the will of God^ 0 Lord, to whom thou givest a zeal for thee, give them also, we beseech thee, the knowledge of thy blessed will. Suffer not them, O Lord, bhndly to be led, for to strive against thee, as thou didst those, alas! which crucified thine own dear Son : forgive them, O Lord, for thy dear Son's sake, for they know not what they do. They do think, alas! O Lord, for lack of knowledge, that they do unto thee good service, even when against thee they do most grievously rage. Remember, O Lord, we beseech thee, for whom thy martyr Stephen did pray, and whom thine holy Apostle did so truly and earnestly love, that, for their salva- tion, he wished himself accursed from thee. Remember, 0 heavenly Father, the prayer of thy dear Son our Saviour Lukexxiii. Clu'ist upon the cross, when he said unto thee: "O Father, forgive them, they know not what they do." With this for- giveness, O good Lord, give me, I beseech thee, thy grace, so here briefly to set foi'th the sayings of thy Son our Sa- viour Christ, of his Evangelists, and of his Apostles, that, in this aforesaid controversy, the light of thy truth, by the lantern of thy word, may shine upon all them that love thee. Of the Lord's last supper do speak expressly three of the Evangelists, Matthew, Mark, and Luke ; but none more [} Seely— liodie silly, the original meaning of the word was happy, for- tunate : from that signification it varied through the successive changes inolfensive, weak, or foolish, infirm in body, in which last sense it is even now used in the north of England. It is derived from the Saxon r-tlig. happy. Ev.J John xvi. Acts vii. Rom. ix OF THE LORDS .Sll'I'KR. 7 plainly nor more fully declaretli the same, than doth St Paul, partly in the tenth, but especially in the eleventh chapter of the First Epistle unto the Corinthians. As Matthew and ]\Iark do agree much in form of words, so do likewise Luke and St Paul ; but all four, no doubt, as they were all taught in one school, and inspired with one Spirit, so taught they all one truth. God grant us to understand it well. Amen. Matthew setteth forth Ohrist's supper thus : " When even was come, he sat down with the twelve, ^i^"- &c. As they did eat, Jesus took bread, and gave thanks, brake it, and gave it to the disciples, and said : Take, eat, this is my body. And he took the cup, gave thanks, and gave it to them, saying : Drink ye all of this ; for this is my blood of the New Testament, that is shed for many for the remission of sins. I say unto you, I will not drink henceforth of this fruit of the vine-tree, until that day when I shall drink that new in my Father's kingdom. And when they had said grace, they went out," &;c. 26-30'"^"' Now Mark spcaketh of it thus : " And, as they ate, Jesus took bread, blessed, and brake, Mark xiv. and gave to them, and said : Take, eat, this is my body. And he took the cuj), gave thanks, and gave it to them ; and they all drank of it. And he said unto them: This is my blood of the New Testament, which is shed for many. Verily, I say unto you, I will drink no more of the fruit of the vine, until that day that I drink that new in the king- dom of God." Mark xiv. •.>2— 25. Here Matthew and ^lark do agree, not only in the matter, but also almost fully in the fonn of words, 'saving that, for these words in Matthew, gave thanks," Mark hath one word, " blessed ;" which signifieth in this place all one. And, where Matthew saith, " drink ye all of this ;" Mark saith, " and they all drank of it." And, where Matthew saith, " of this fruit of the vine ;" Mark leaveth out the word this," and saith, " of the fruit of the vine." Now let us see likewise what agreement in form of words is between St Luke and St Paul. Luke writeth thus : " He took bread, gave thanks, brake it, and gave it to Luke xxii, P Tlie words in Itnlics uic not in the editions of this treatise sul)- bcqucnt to Io.jG. Ed.] 8 A HKIEr DFXLARATION them, saying : This is my body, which is given for you. This do in remembrance of me. Likewise also, when they had supped, he took the cup, saying : This cup is the New Lukexxii. Testament in my blood, which is shed for vou." 19 23. . St Paul setteth forth Chrisfs supper thus : 1 Cor. xi. " The Lord Jesus, the same night in the which he was betrayed, took bread, and gave thanks, and brake, and said : Take, eat, this is my body, which is broken for you. This do in remembrance of me. After the same manner he took the cup, when supper was done, saying : This cup is the New Testament in my blood. This do, as often as ye shall drink it, in the remembrance of me. For as often as ye shall eat this bread, and drink this cup, ye shall show the 1 Cor. xi. Lord's death until he come." 23 25 Here, where St Luke saith, " which is given f Paul saith, "which is broken." And as Luke addeth to the words of Paul spoken of the cup, " which is shed for you so like- wise Paul addeth to the words thereof, " This do, as often as ye shall drink it, in remembrance of me." The rest that followeth in St Paul, both there and in the tenth chapter, pertaineth unto the right use of the Lord's supper. Thus the Evangelists and St Paul have rehearsed the words and work of Christ, whereby he did institute and ordain this holy sacrament of his body and blood, to be a perpetual remembrance until his coming again of himself (I say), that is, of his body given for us, and of his blood shed for the remission of sins. But this remembrance, which is thus ordained, as the author thereof is Christ (both God and man), so by the almighty power of God it far passeth all kinds of remem- brances that any other man is able to make, either of him- self, or of any other thing : for whosoever receiveth this holy sacrament thus ordained in remembrance of Christ, he re- ceiveth therewith either death or life. In this, I trust, we do all agree. For St Paul saith of the godly receivers in 1 Cor. X. the tenth chapter of his First Epistle unto the Corinthians : " The cup of blessing which we bless, is it not the partaking or fellowship of Christ's blood ?" And also saith : " The bread which we break (and meaneth at the Lord's table), is it not the partaking or fellowship of Christ's body?" OF THE LOTiP S St'PPKR. 9 Now the partaking of Christ''s body and of his blood, unto the faithful and godly, is the partaking or fellowship of life and immortality. And again, of the bad and ungodly receivers, St Paul as plainly saith thus : " He that eateth i Cor. of this bread and drinketh of this cup unworthily, is guilty of the body and blood of the Lord." Oh ! how necessary then is it, if we love life and would eschew death, to try and examine ourselves before we eat of this bread and drink of this cup ! for else, assuredly, he that eateth and drinketh thereof unworthily eateth and drinketh his own damnation, because he esteemeth not the Lord's body ; that is, he reverenceth not the Lord's body with the honour that is due unto him. And that which was said, that with the receipt of the holy sacrament of the blessed body and blood of Christ is received of every one, good or bad, either life or death ; it is not meant, that they which are dead before God may hereby receive life ; or the living before God can hereby receive death. For as none is meet to receive natural food, whereby the natural life is nourished, except he be born and live before ; so no man can feed (by the receipt of the holy sacrament) of the food of eternal life, except he be regene- rated and bom of God before : and on the other side, no man here receiveth damnation, which is not dead before. Thus hitherto, without all doubt, God is my witness, 1 say, so far as I know, there is no controversy among them that be learned among the church of England, concerning the matter of this sacrament, but all do agree, whether they be new or old; and to speak plain, and as some of them do odiously call each other, whether they be Pro- testants, Pharisees, Papists, or Gospellers. And as all do agree hitherto in the aforesaid doctrine, so all do detest, abhor, and condemn the wicked heresy of the Messalians, which otherwise be called Euchites, which said, that the holy sacrament can neither do good nor harm : and do also condemn those wicked Anabaptists, which put no difference between the Lord's table and the Lords meat, and their own. And because charity would, that we should (if it be possible, and so far as w>e may with the safeguard of good conscience, and maintenance of the tnith) 10 A BRIEF DKCLAKATIOX agree with all men ; therefore, methinks, it is not charitably done, to biu-den any man (either new or old, as they call them) further, than such do declare themselves to dissent from what we are persuaded to be the truth, and pretend thereto to be controversies, whereas none such are in deed ; Charity will and SO to multiply the debate, the which, the more it doth man. increase, the further it doth depart from the unity that the true Cliristian should desire. And again, this is true that the truth neither needeth, nor will be maintained with lies. It is also a true common What it is proverb, " that it is even sin to lie upon the devil : for though by thy lie thou dost never so nuich speak against the devil, yet in that thou liest, indeed thou workest the devil's work ; thou dost him service, and takest the deviFs part." Pap'^sts Now, whether then do they godly and charitably, which P^^^^^^^^o'' either by their pen in writing, or by their words in preach- ing, do bear the simple people in hand, that those which thus do teach and believe, do go about to make the holy sacrament, ordained by Christ himself, a thing no better than a piece of common baken bread? or that do say, that such do make the holy sacrament of the blessed body and blood of Clu-ist nothing else, but a bare sign, or a figure, to represent Christ, none otherwise than the ivy-bush doth represent the wine in a tavern ; or as a vile person gor- geously apparelled may represent a king or a prince in a play : alas ! let men leave lying and speak the truth every one, not only to his neighbour, but also of his neighbour, Ephes. iv. for We are members one of another, saith St Paul. The controversy (no doubt), which at this day troubleth the church (wherein any mean' learned man, either old or new, doth stand in'), is not, whether the holy sacrament of the body and blood of Christ is no better than a piece of common bread, or no ; or whether the Lord's table is no more to be regarded than the table of any earthly man ; or whether it is but a bare sign or figure of Christ, and nothing else, or no. For all do grant, that St PauFs words do require that the bread which we break is the partaking of 'Moderately Icaincd. En.") Doth slaiid in— dolh agree. Ed."] Ol' THE LOUD''fi SLPPEK. 11 the body of Clu-ist : and all also do grant him, that eateth of that bread or drinketh of that cup unworthily, to be guilty of the Lord's death, and to eat and drink his own damnation, because he esteemeth not the Lord's body. All do grant that these words of St Paul (when he saith, " If ^ we eat, it advantageth us nothing or, " if we eat not, we want nothing thereby") are not spoken of the Lord's table, but of other common meats. Thus then hitherto yet we all agree. But now let us wiiereintiie see wherein the dissension doth stand. The understanding cousisteth. of that wherein it chiefly standeth is a step to the true searching forth of the truth. For who can seek well a remedy, if he know not before the disease 'i It is neither to be denied nor dissembled, that in the matter of this sacrament there be divers points, wherein men counted to be learned cannot agree : as. Whether there be any transubstantiation of the bread, or no ? Any coi'poral and carnal presence of Christ's substance, or no? Whether adoration, only due unto God, is to be done unto the sacra- ment, or no? And whether Christ's body be there oifered in deed unto the heavenly Father by the priest, or no? Or whether the evil man receiveth the natural body of Christ, or no I Yet nevertheless, as in a man diseased in divers parts, commonly the original cause of such divers diseases, which is spread abroad in the body, doth come from one chief member, as from the stomach, or from the head ; even so, all five aforesaid points do chiefly hang upon this one question, which is. What is the matter of the sacrament, whether it is the natural substance of bread, or the natural substance of Christ's own body ? The truth of this question, truly tried out and agreed upon, no doubt will cease the controversy in all the rest. For if it be Christ's own natural body, born of the Virgin ; then assuredly (seeing that all learned men in England, so far as I know, both new and old, grant there to be but one substance), then, I say, they must needs grant transubstantiation, that is, a change of the substance of bread into the substance of Christ's body : then also they must grant the carnal and corporal presence of Christ's body : then must the sacrament be adored with the honour due unto Christ himself, lor the 12 A BRIEF DECLARATIOX unity of the two natures in one person : then, if the priest do offer the sacrament, he doth offer indeed Christ himself ; and finally, the murderer, the adulterer, or wicked man, receiving the sacrament, must needs then receive also the natural substance of Christ's own blessed body, both flesh and blood. Now, on the other side, if, after the truth shall be truly tried out, it be found that the substance of bread is the material substance of the sacrament ; although, for the change of the use, office, and dignity of the bread, the bread indeed sacramentally is changed into the body of Christ, as the water in baptism is sacramentally changed into the fountain of re- generation, and yet the material substance thereof remaineth all one, as was before ; if (I say) the true solution of that former question, whereupon all these controversies do hang, be, that the natural substance of bread is the material sub- stance in the sacrament of Christ's blessed body; then must it follow of the former proposition, (confessed of all that be named to be learned, so far as I do know in England,) which is, that there is but one material substance in the sacrament of the body, and one only likewise in the sacra- ment of the blood, that there is no such thing indeed and in truth as they call transubstantiation, for the substance of bread remaineth still in the sacrament of the body. Then also the natural substance of Christ's human nature, which he took of the Virgin Mary, is in heaven, where it reigneth now in glon,', and not here inclosed under the form of bread. Then that godly honour, which is only due unto God the Creator, may not be done unto the creature without idolatry and sacrilege, is not to be done imto the holy sacrament. Then also the wicked, I mean the impenitent, murderer, adulterer, or such-like, do not receive the natural substance of the blessed body and blood of Christ. Finally, then doth it follow, that Christ's blessed body and blood, which was once only offered and shed upon the cross, being available for the sins of all the whole world, is offered up no more in the natural substance thereof, neither by the priest, nor any other thing. But here, before we go any further to search in this matter, and to wade, as it were, to search and trj' out, as OF THE LORD H SI 1'1'EK. 13 we may, the truth hereof in the Scripture, it shall do well by the way to know, whether they, that thus make answer and solution unto the former principal question, do take away simply and absolutely the presence of Christ's body and blood from the sacrament, ordained by Christ, and duly ministered according to his holy ordinance and institution of the same. Undoubtedly, they do deny that utterly, either so to say, or so to mean. Hereof if a man do or will doubt, the books, which are written already in this matter of them that thus do answer, will make the matter plain. Now then you will say, what kind of presence do they ^y''"' ^'"'^ •' •' _ i •'of presence grant, and what do they deny ? Briefly, they deny the pre- l,'*^*"^,^^, sence of Christ's body in the natural substance of his human '^e Lord's •' Supper. and assumed nature, and grant the presence of the same by grace : that is, they affirm and say, that the substance of the natm-al body and blood of Christ is only remaining in ^i^tt. xxiv. heaven, and so shall be unto the latter day, when he shall come again in glory, accompanied with the angels of heaven, to judge both the quick and the dead. And the same na- tural substance of the very body and blood of Christ, be- cause it is united in the divine nature in Christ, the second Person of the Trinity, therefore it hath not only life in John vi. itself, but is also able to give, and doth give life unto so many as be, or shall be partakers thereof: That is, that to all that do believe on his name, which are not born of blood, as St John saith, or of the will of the flesh, or of theJoimi. will of man, but are born of God — though the self-same substance abide still in heaven, and they, for the time of their pilgrimage, dwell here upon earth; by grace (I say), that is, by the gift of this life (mentioned in John) and the Joim vi. properties of the same meet for our pilgrimage here upon earth, the same body of Christ is here present with us. Even as, for example, we say the same sun, which, in substance, never removeth his place out of the heavens, is yet present here by his beams, light, and natural influence, where it shineth upon the earth. For God's word and his sacraments be, as it were, the beams of Christ, which is Sol jastiticc,'^^^^- '^^- the Sun of righteousness. Thus hast thou heard, of what sort or sect soever thou be, wherein doth stand the principal state and chief point of 14 A RRIKF DEOI.AEATION all the eontroversies, which do prnperh' pertain unto the nature of this sacrament. As for the use thereof, I grant, there be many other things whereof here I have spoken nothing at all. And now, lest thou mayest justly complain and say, that I have, in opening of this matter, done no- thing else but digged a pit, and have not shut it up again ; or broken a gap, and have not made it up again ; or opened the book, and have not closed it again ; or else, to call me what thou listest, as neutral dissembler, or whatsoever else thy lust and learning shall ser\'e thee to name me worse ; — therefore here now I will, by God's grace, not only shortly, but also clearly and plainly as 1 can, make thee to know, whether of the aforesaid two answers to the for- mer principal state and chief point doth hke me best. Yea, and also I will hold all those accursed, which in this matter, that now so troubleth the church of Christ, have of God received the key of knowledge, and yet go about to shut up the doors, so that they themselves will not enter in, nor suffer other that would. And, for mine own part, I con- sider, both of late what charge and cure of souls hath been committed unto me, whereof God knoweth how soon I shall be called to give account, and also now in this world what peril and danger of the la^^'s (concerning my life) I am now in at this present time : what folly were it then for me now to dissemble with God, of whom assuredly I look and hope by Christ to have everlasting life ! Seeing that such charge and danger (both before God and man) do compass me in round about on every side ; therefore (God willing) I will frankly and freely utter my mind ; and though my body be captive, yet my tongue and my pen, as long as I may, shall freely set forth that which undoubtedly I am persuaded to be the ti-uth of God's word. And yet I will do it under this protestation, call me a Pi-otestant who listeth, I pass A protes- not thereof. Mv protestation shall be thus : that my mind tatioii. ' . . . •■ is and ever shall be, (God wilhng), to set forth sincerely the true sense and meaning (to the best of ray understanding) of God's most holy word, and not to decline from the same, either for fear of worldly danger, or else for hope of gain. I do protest also due obedience and submission of my I pas^ not tlioronf. I eavo not for it. En.] op THE LORD S SUFPEK. 15 judgment in this my writinjT, and in all other mine affairs, unto those of Chrisfs Church, which be truly learned in (Tod''s holy word, gathered in Christ''s name, and guided by his Spirit. After this protestation, I do plainly affirm and say, that the second answer^ made vnto the chief - question and principal point, I am persuaded to be the very true meaninfT and sense of Clod's holy word; that is, that the Answer to o . . cniet natural substance of bread and wine is the true material question, substance of the holy sacrament of the blessed body and blood of our Saviour Christ : and the places of Scripture whereupon this my faith is grounded, be these, both con- cerning the sacrament of the body, and also of the blood. First, let us repeat the beginning of the institution of the Lord's supper, wherein all the three Evangelists and St Paul almost in woi-ds do agree ; saying, that " Jesus Christ can- took bread, gave thanks, brake, and gave to the disciples, bread his saying. Take, eat, this is my body." Here it appeareth plainly, that Christ calleth very bread his body. For that which he took was very bread (in this all men do agree); and that which he took, after he had given thanks, he brake ; and that which he took and brake, he gave it to his dis- ciples ; and that which he took, brake, and gave to his disciples, he said himself of it : " This is my body." So it appeareth plainly that Christ called very bread his bodv. But very bread cannot be his body in very substance thereof. Therefore it must needs have another meaning, which mean- ing appeareth plainly, what it is, by the next sentence that followeth immediately, both in Luke and in Paul. And that is this : " Do this in remembrance of me." Argument. Lulte xxii. Whereupon it seemeth to me to be evident, that Christ did • take bread, and called it his body, for that he would thereby institute a pei-petual remembrance of his body, specially of that singular benefit of our redemption, which he would then procure and purchase unto us by his body upon the cross. But bread, retaining still its own very natural sub- stance, may be thus by grace, and in a sacramental signifi- cation, his body : whereas else the very bread, wliich he took, brake, and gave them, could not be in any wise his P The words in Italics aro wantinir in the (■ditioris suhsptiiient to l.'i.-f;. Kn.] 16 A UKIEF DECLARATION Objection. Mark xiv. Answer. It is meant of a book lirst set forth under the name of Marcus Antonius Constan- tius, and afterward of Stephen Gardiner, Bishop of Winchester. Acts ii. Ibidem. Acts XX. natural body, for that were confusion of substances. And therefore the very words of Christ, joined with the next sentence following, both enforce us to confess the very bx'ead to remain still, and also open unto us, how that bread may be, and is thus, by his divine power, his body which was given for us. But here I remember, I have read in some writers of tlie contrary opinion, which do deny, that that, which Christ did take, he brake. For, say they, after his taking, he blessed it, as Mai-k doth speak ; and by his blessing he changed the natural substance of the bread into the natural substance of his body : and so, although he took the bread and blessed it, yet because in blessing he changed the sub- stance of it, he brake not the bread, which then was not there, but only the forna thereof. Unto this objection I have two plain answers, both grounded upon God's word. The one I will rehearse ; the other answer I will defer, until I speak of the sacrament of the blood. Mine answer here is taken out of the plain ■words of St Paul, which doth manifestly confound this fan- tastical invention, first invented, I ween, of Pope Innocentius', and after confirmed by that subtle sophister Duns, and lately renewed now in our days with an eloquent style and much fineness of wit. But what can crafty invention, subtilty in sophisms, eloquence or fineness of wit, prevail against the unfallible word of God ^ What need have we to strive and contend what thing we break? For Paul saith, speaking undoubtedly of the Lord's table : " The bread, saith he, which we break, is it not the partaking or fellowship of the Lord's body?" Whereupon foUoweth, that after the thanks- aivino: it is bread which we break. And how often, in the Acts of the Apostles, is the Lord's supper signified by breaking of bread ? " They did persevere," saith St Luke, "in the Apostles' doctrine, communion, and breaking of bread." And, "They brake bread in every house." And again, in another place, " When they were come together to break bread, fcc." St Paul, which setteth forth the most fully in liis writings both the doctrine and the right use of the Innocent III., m the fourth Latcran Council, held a.d. 1215. Ed.] OF THE LORD S SUPPER. 17 Lord's supper, and tlie sacramental eating and di-inking of i cor. x. Christ's body and blood, calleth it five times, " bread," ' cor. xi. "bread," "bread," "bread," "bread." The sacramental bread is the mystical body : and so it is called in Scripture, as it is called the natural body of i cw. x. Christ. But Christ's mystical body is the congregation of ^J^^^^"^""'' Christians. Now no man was ever so fond, as to say, that that sacramental bread is transubstantiated and changed i ^-'oi - ^• into the substance of the congregation. Wherefore no man should hkewise think or say, that the bread is transub- stantiated and changed into the natural substance of Clirist's human nature. But my mind is not here to write what may be gathered out of Scriptures for this purpose, but only to note here briefly those which seem unto me to be the most plain places. Therefore, contented to have spoken thus much of the sacramental bread, I will now speak a little of the Lord's cup. And this shall be my third argument, grounded upon The third Christ's own words. The natural substance of the sacra- mental wine remaineth still, and is the material substance of the sacrament of the blood of Christ: therefore it is likewise so in the sacramental bread. I know, that he that is of a contrary opinion, will deny the former part of my argument : but I will prove it thus, by the plain words of Christ himself, both in Matthew and Matt. xxvi. in Mark. Clirist's words are these, after the words said Mark xiv. upon the cup': "I say unto you (saith Christ), I will not drink henceforth of this fruit of the vine-tree, until I shall drink that new in my Father's kingdom." Here note, how Christ calleth plainly his cup the fruit of the vine-tree. But the fruit of the vine-tree is very natm-al wine. Wherefore the natural substance of the wine doth remain still in the sacra- ment of Christ's blood. And here, in speaking of the Lord's cup, it cometh unto my remembrance the vanity of Innocentius his fantas- tical invention, which by Paul's words I did confute before, Aeyoj Se vixTv on ov fxtj ttioj aV apri ek tovtov to J yevt//]- fiaro^ Trji a/nreXov ew; tj/c tjnepav fKei'i/rj? orav avTo -rrivw /teO' Vjxiav Katvov eu rrj (iaaiXe'ia rod TraTpoi jxov, Matth. XXVi. 29.] 2 [ridley.J 18 A BKIEF DECLARATION' and here did promise somewhat more to speak ; and that is tliis : If the transubstantiation be made by this word blessed" in Mark, said upon the bread, as Innocentins, that Pope, did say; then surely, seeing that word is not said of Christ, neither of any of the Evangehsts, nor in St Paul, upon the cup, there is no transubstantiation of the wine at all. For where the cause doth fail, thei'e cannot follow the effect. But the sacramental bread, and the sacramental wine, do both remain in their natm-al substance ahke ; and if the one be not chanrred, as of the sacramental wine it appeareth evidently, then there is not any such transub- stantiation in neither of them both. AU, that put and affirm this change of the substance of bread and wine into the substance of Christ's body and blood (called transubstantiation), do also say and affinn this cliange to be made by a certain form of prescript words, and none other. But what' they be that make the change either of the one or of the other, undoubtedly even they, that do write most finely in these om* days, almost confess plainly that they cannot teU. For although they grant to certain of the old doctors, as Chrysostom and Ambrose, that these ^tife'an*"^ words, " Tliis is my body,"" are the words of consecration of 48ft'^objec'^ the sacrament of the body : " yet," say they, " these words ^'O"- may well be so called, because they do assm-e us of the consecration thereof, whether it be done before these words be spoken, or no." But, as for this then* doubt (concerning the sacrament of the body), I let it pass. Let us now consider the words which pertain to the cup. This is first evident : that, as Matthew much agreeth with Mark, and likewise Luke with Paul much agreeth, herein in the form of words ; so, in the same, the form of words in Matthew and Mark is diverse from that which is in Luke and Paul. The old authors do most rehearse the form of words in Matthew and ]\Iark, because, I ween, they seemed With what to them most clear. But here I would know, whether it is words the _ popish credible or no, that Luke and Paul, when they celebrated priesthood ' _ _ _ _ *' is given. i\iq Lord's supper with their congregations, did not use the same form of words at the Lord's table, which they wrote, Luke in his Gospel, and Paul in his Epistle, Of Luke, [} But which be the words. Ed.] OF THE LOIiD''s SUPPER. 19 because lie was a pliysician, whether some will grant tliat he might be a priest or no, and was able to receive the order of priesthood, which (they say) is given by virtue of these words said by the Bishop, "Take thou authority to Peter and sacrifice for the quick and the dead," I cannot tell. But, no priests if they should be so strait upon Luke, either for his craft, pish order, or else for lack of such power given him by virtue of the aforesaid words : then, I ween, both Peter and Paul are in danger to be deposed of their priesthood ; for the craft either of fishing, wliich was Peter's, or making of tents, which was Paul's, were more vile than the science of physic. And, as for those sacramental words of the order of priesthood, to have authority to sacrifice both for the quick and the dead, I ween, Peter and Paul (if they were both alive) were not able to prove, that ever Chi'ist gave them such authority, or ever said any such words unto them. But I will let Luke go : and, because Paul speaketh more for himself, I will re- hearse his words. "That (saith Paul) which I received oficor. xi. the Lord, I gave unto you : for the Lord Jesus, &c. and so setteth forth the whole institution and right use of the Lord's supper. Now, seeing that Paul here saith ; that, which he received of the Lord, he had given them ; and that, which he had received and given them before by word of mouth, now he rehearseth and writeth the same in his Epistle : is it credible that Paul would never use this form of words upon the Lord's cup, which (as he saith) he received of the Lord, that ho had given them before, and now rehearseth in his Epistle I I trust, no man is so far from all reason, but he will grant me that this is not likely to be. Now then, if you grant me that Paul did use the form of words which he writeth, let us then rehearse and con- sider Paul's words, which he saith Christ spalce thus upon the cup : " This cup is the New Testament in my blood ; this do as often as ye shall drink it in the remembrance of me. Here I would know, whether that Christ's words, spoken upon the cup, were not as mighty in work, and as effectual in signification, to all intents, constructions, and purposes (as our Parliament men do speak), as they were, spoken upon 20 A BRIEF DECLARATION' the bread? If this 1)8 granted, wliich thing, I think, no man can deny, then further I reason thus : but the word "is" in the words spoken upon the Lord's bread, doth mightily signify (they say) the change of the substance of that which goeth before it, into the substance of that which followeth after ; that is, of the substance of Christ's body, when Christ saith, This is my body. Now then, if Christ's words, which be spoken upon the cup, which Paul here re- hearseth, be of the same might and power both in working and signifying ; then must this word " is," when Christ saith, " This cup is the New Testament, &c." turn the substance of the cup into the substance of the New Testament. And, if thou wilt say, that this word " is" neither maketh nor signifieth any such change of the cup, although it be said of Christ, that this cup is the New Testament, yet Christ meant no such change as that ; marry, Sir, even so say I, when Christ said of the bread which he took, and after thanks given, brake, and gave them, saying, " Take, eat, this is my body ;" he meant no more any such change of the substance of bread into the substance of his natural body, than he meant of the change and transiibstantiation of the c'uj) into the siihstance of the New Testament. And, if thou wilt say, that the word ("cup") here in Christ's words doth not signify the cup itself, but the wine, or thing contained in the cup, by a figure called metonymy^ for that Christ's words meant, and so must needs be taken ; thou sayest very well. But, I pray thee by the way, here Twoneces- note two things: first, that this word ("is") hath no such sary notes. & ' V / strength and signification in the Lord's words, to make or to signify any transubstantiation : secondly, that, in the Lord's words, whereby he instituted the sacrament of his blood, he used a figurative speech. How vain then is it, that some so earnestly do say, as if it were an infallible rule, that in doctrine and in the institution of the sacraments Christ used no figures, but all his words are to be strained to their proper signification ; when as here, whatsoever thou sayest was in the cup, neither that, nor the cup itself (taking every word in its proper signification), was the New Testament : \} These words are found in the edition of 155G, but not in those subsequent. Ed.] OF THE LOKd's Sl'PPEB. 21 but in understanding that, which was in the cup, by the cup, that is a figurative speech. Yea, and also thou canst jj°*pjjp^!.'(5, not verify, or truly say of that (whether thou sayest it was •^o"- wine or Christ's blood) to be the New Testament, without a figure also. Thus, in one sentence spoken of Christ in the institution of the sacrament of his blood, the figure must help us twice : so untrue is it that some do write ; that Christ useth no figure, in the doctrine of faith, nor in the institu- tion of his sacraments. But some say: if we shall thus admit figures in doctrine; then shall all the articles of our faith, by figures and allegories, shortly be transformed and unloosed. I say, it is like fault, and even the same, to deny the figm-e where the place so re- quireth to be understood, as vainly to make it a figm-ative speech, which is to be understood in its proper signification. The rules, whereby the speech is known, when it is a figurative, and when it is not, St Augustine, in his book called De Dodrina Christiana, giveth divers learned lessons, Christiana'' very necessary to be known of the student in God"'s ^vord. Of the which one I will rehearse, which is this : " If ^" (saith he) -'the Scripture doth seem to command a thing which is wicked or imgodly, or to forbid a thing that charity doth require ; then know thou (saith he) that the speech is figur- ative." And, for example, he bringetli the saying of Christ in the 6th chapter of St John : " Except ye eat the flesh of the Son of ^lan, and drink his blood, ye cannot have life in you." It seemeth to command a wicked or an un- godly thing. A\ herefore it is a figurative speech, commanding . to have communion and fellowship with Christ's passion, and devoutly and wholesomely to lay up in memory that his flesh was crucified and wounded for us." And here I cannot but marvel at some men, surely of much excellent fineness of wit, and of great eloquence, that P Si autem flagitium aut facinus viJeter jubcrc, aut utilitatem aut beneticcntiam vetare, figurata est. " Nisi manducaveritis (inquit) camcm filii hominis, et sanguincm bibcritis, noii habcbitis vitam in vobis." Faci- nus vel flagitium videtur jubcre: figura est ergo, pntcipiens, passioni Dominicec communicandum, et suaviter atquc utUiter recondcnduin in niemoria quod pro nobis caro ejus crucifixa et vuhierata sit. S. Augustini dc doctr. Clirist. lib. nr. c. 10. Op. Ed. Ben. Par. vol. ii. col. 52. Ei).] 22 A BRIEF DECLARATION are not ashamed to write and say, that this aforesaid saying of Christ is (after St Augustine) a figurative speech indeed, howbeit not unto the learned, but unto the unlearned. Here ws'^aisweis man, that indifferently understandeth the Latin tongue, and^l^eth** read the place in St Augustine : and, if he perceive not clearly objection, Augustine's words and mind to be contrary, let me abide thereof the rebuke. This lesson of St Augustine I have therefore the rather set forth ; because, as it teacheth us to understand that place in John figuratively, even so sm-ely the same lesson with the example of St Augustine's exposition thereof teacheth us, not only by the same to understand Christ's words in the insti- tution of the sacrament, both of his body and of liis blood, figuratively, but also the very true meaning and understanding of the same. For if to command to eat the fiesh of the Son of Man, and to di'ink his blood, seemeth to command an inconvenience and an ungodliness ; and is even so indeed, if it be understanded, as the words do stand in their proper sig- nification, and therefore must be understanded figuratively and spiritually, as St Augustine doth godly and learnedly interpret them ; then surely Christ, commanding in his last supper to eat his body and to drink his blood, seemeth to command, in sound of words, as great and even the same inconvenience and ungodliness, as did liis words in the 6th chapter of St John; and therefore must even by the same reason be like- wise understanded and expounded figm-atively and spirituall}', as St Augustine did the other. Whereunto that exposition of .St Augustine may seem to be the more meet, for that Christ in his supper, to the commandment of eating and drinking of his body and blood, addeth : " Do this in the remembrance of me." Which words, surely, were the key that opened and revealed this spiritual and godly exposition unto St Augustine. But I have tarried lona;er in settins; forth the form of Christ's words upon the Lord's cup, written by Paul and Luke, than I did intend to do. And yet, in speaking of the form of Christ's words spoken upon his cup, cometh now to Words of the my remembrance the form of words used in the Latin mass ' upon the Lord's cup. Whereof I do not a little marvel, what should be the cause, seeing the Latin mass agreeth with the Evangelists and Paul in the form of words said upon the OF THE lord's supper. 23 bread, why, in the words upon the Lord's cup, it thffereth from them all; yea, and addeth to the words of Christ, spoken upon the cup, these words, mysterium fidei, that is, " the mysteiy of faith Avhich are not read to be attributed unto the sacrament of Christ's blood, neither in the Evan- gelists, nor in Paul, nor (so far as I know) in any other place of holy Scripture. Yea, and if it may have some good exposition, yet, why it should not be as well added unto the words of Christ upon liis bread, as upon his cup, surely I do not see that mystery. And, because I see in the use of the Latin mass the The abuse of tll6 Sfl-Cl'S" sacrament of the blood abused, when it is denied unto the ment in the lay people, clean contrary unto God's most certain word ; for " why, I do beseech thee, should the sacrament of Clmst's blood be denied imto the lay Christians, more than to the priest 1 Did not Christ shed liis blood as well for the lay godly man as for the godly priest? If thou wilt say, Yes, that he did so ; but yet the sacrament of the blood is not to be received without the offering up and sacrificing thereof unto God the Father, both for the quick and for the dead ; and no man may make oblation of Christ's blood unto God, but a priest, and therefore the priest alone (and that but in his mass only) may receive the sacrament of the blood : and call you this, my masters, mysterkim fidei? Alas ! alas ! I fear me, this is befoi'e God mysterium iniquitatis, the mysteiy of iniquity, such as Paul speaketh of in his Epistle to the Thessalonians. The Lord be merciful 2 Thess. ii. ^ . . Ps. Ixvii. unto us, and bless us, and lighten liis countenance upon us, and be merciful unto us ; that we may know thy v^ay upon earth, and among all people thy salvation. This kind of oblation standeth upon transubstantiation, its german cousin, and do grow both upon one ground. The Lord weed out of his vineyard shortly (if it be liis will and pleasure) that bitter root ! To speak of tliis oblation ; how much it is injurious unto Tiic mass Siicrificc ill- Christ's passion, how it cannot but with liigli blasphemy, and j^irious to heinous arrogance, and intolerable pride, be claimed of any passion, man, other than of Christ himself ; how much and how plainly it repugneth unto the manifest words, the true sense and meaning, of holy Scripture in many places, especially in the 24 A BRIEF DECLARATION Heb. IX. Epistle to the Hebrews ; the matter is so long, and others have written of it at large, that my mind is now not to entreat thereof any fm-ther. For only in tliis my scribbling I intended to search out and set forth by the Scriptm-es (according to God's gracious gift of my poor knowledge), whether the true sense and meaning of Christ's words in the institution of liis holy supper do require any transubstantiation (as they call it), or that the very substance of bread and wine do remain still in the Lord's supper, and be the material substance of the holy sacrament of Christ our Saviom*'s blessed body and the^answer blood. Yet there remarneth one vain quidchty of Duns in objection!' t^iis matter, the which, because some that write now do seem to like it so well, that they have stripped him out of Duns' dusty and dark terms, and pricked him and painted him in fresh colours of an eloquent style, may therefore deceive the more, except the error be warily eschewed. Duns saith in these words of Christ, This is my body, " This pronoun demonstrative, meaning the word ' this,' if ye will know what it doth shew or demonstrate, whether the bread that Clirist took or no, he answereth, no ; but only one thing in substance it pointeth, whereof the nature and name it doth not tell, but leaveth that to be determined and told by that which foUoweth the word, 'is,' that is, by predica- tum, as the logician doth speak :" and therefore he calleth this pronoun demonstrative "this," individuum mgum, that is, a wandering proper name, whereby we may point out and shew any one thing in substance, what thing soever it be. That this imagination is vain and untruly applied unto those words of Christ, " This is my body," it may appear plainly by the words of Luke and Paul, said upon the cup, conferred with the form of words spoken upon the cup in Matthew and Mark : for as upon the bread it is said of all, " This is my body ;" so of Matthew and Mark is said of the cup, " This is my blood," Then, if in the words, " This is my body," the word ("this") be, as Duns calleth it, "a wandering name," to appoint and shew forth any one thing, whereof the name and nature it doth not tell ; so must it be likewise in these words of Matthew and Mark upon the OF THE lord's SUrPER. 25 Lord's cup, "This is my blood.'''' But, in the words of Matthew and Mark, it signifieth and pointeth out the same that it doth in the Lord's words upon the cup in Luke and Paul, where it is said, " This cup is the New Testament in my blood, &;c." Therefore, in Matthew and Mark, the pro- noun demonstrative (" this") doth not wander to point out only one thing in substance, not shewing what it is, but telleth plainly what it is, no less in Matthew and Mark unto the eye, than is done in Luke and Paul, by putting too this word "cup" both unto the eye and unto the ear. For taking the cup, and demonstrating or shewing it unto his disciples by this pronoun demonstrative " this," and saying unto them, " Drink ye all of this ;" it was then all one to say, " This is my blood," as to say, " This cup is my blood," meaning by the cup, as the natiu-e of the speech doth require, the thing contained in the cup. So likewise, without all doubt, when Christ had taken bread, given thanks, and broken it, and giving it to his disciples, said, " Take ;" and so demonstrating and shewing that bread which he had in his hands', to say then, " This is my body," and to have said, " This bread is my body." As it were all one, if a man, lacking a knife, and going to his oysters, would say to another, whom he saw to have two knives, " Sir, I pray you lend me the one of your knives ;" were it not now all one to answer him : " Sir, hold, I will lend you this to eat your meat, but not to open oysters withal :" and " Hold, I will lend you this knife to eat your meat, but not to open oysters 2" This similitude serveth but for this purpose, to declare the nature of speech withal : whereas the thing that is de- monstrated and shewed, is evidently perceived, and openly known to the eye. But, 0 good Lord, what a wonderful thing is it to see, how some men do labour to teach, what is demonstrated and shewed by the pronoun demonstrative, Garuinrrto "this," in Christ's words, when he saith : "This is myjection. body;" "this is my blood:" how they labour (I say) to teach what that " this" was then in deed, when Christ spake in the beginning of the sentence the word " this," before he had pronounced the rest of the words that followed in the same sentence ; so that their doctrine may agree with Subaudi— it is all one. En.] 26 A BRIEF DECLARATION' their transubstantlation : which indeed is the very foundation wherein all their erroneous doctrine doth stand. And here the transubstantiators do not agree among themselves, no more than they do in the words which wought the transub- stantlation, when Clu'ist did first institute liis sacrament. iiT. Epist."^ Wherein Innocentius'', a Bishop of Rome, of the latter days, hb^. v. ep. Duns (as was noted before), do attribute the work unto the word benedixit, " he blessed but the rest for the most The papists part to hoG est covpus meimi. "this is my body." Duns, themselves , „ . , , . J J do not a- therefore, with his sect, because he putteth the change be- fore, must needs say, that " this," when Clu'ist spake it in the beginning of the sentence, was indeed Christ's body. For in the change the substance of bread did depart, and the change was new done in " benedixit," saith he, that went before. And therefore, after him and his, that "tliis" was then indeed Christ's body, though the word did not then import so much, but only one thing in substance, which substance, after Duns, the bread being gone, must needs be the substance of Christ's body. But they, that put their transubstantlation to be wrought by these words of Christ, " This is my body," and do say, that, when the whole sen- tence was finished, then tliis change was perfected, and not before : they cannot say, but yet Christ's " this" in the beginning of the sentence, before the other words were fully pronounced, was bread indeed. But as yet the change was not done, and so long the bread must needs remain : and so long, with the universal consent of all transubstantiators, the natural substance of Ckrist's body cannot come ; and, there- fore, must their " this" of necessity demonstrate and shew the substance, which was as yet in the pronouncing of the first word " this" by Christ, but bread. But how can they make and verify Chi'ist's words to be true, demonstmting the substance, which, in the demonstration, is but bread, and say thereof, " This is my body," that is, as they say, the natm-al substance of Christ's body ; except they would say, that the verb "is" signifieth, "is made," or "is changed intof And so then, if the same verb "is" be of the same effect in Christ's Avords spoken upon the cup, and rehearsed by Luke and Paul ; the cup, or the wine in the cup, must " See note A. at the end of the volume. OF THE LORD S SUPPER. 27 be made or turned into the New Testament, as was de- clared before. There be some among the transubstantiators, which walk jYbecome'^'^ so wilily and so warily betwixt these two aforesaid opinions, neutral, allowing them both, and holding plainly neither of them both, that methink they may be called neutrals, ambidexters, or rather such as can shift on both sides. They play on both parts : for, with the latter, they do all allow the doctrine of the last syllable ; which is, that transubstantiation is done by miracle in an instant, at the sound of the last syllable in this sentence, hoc est corpus meum: and they do allow Duns' fantastical imagination of indimduum var/um, which demonstrateth (as he teacheth) in Christ's words one thing in substance, that being (after his mind) the substance of the body of Christ. A marvellous thing, how any man can agree with both those two, they being so contrary the one to the other. For the one saith; The word ("-this") demonstrateth the substance of bread : and the other saith ; " No, not so ; the bi-ead is gone, and it demonstrateth a substance, which is Chi'lst's body." "Tush," saith the third man, "ye imderstand nothinfj Gardiner to .... the 84tli ob- at all : they agree well enough m the chief point, which is jection. the ground of all ; that is, both do agree and bear witness, that there is transubstantiation." They do agree, indeed, in that conclusion, I grant : but their proofs and doctrine thereof do even as well agree to- gether, as did the false witnesses before Annas and Caiaphas against Christ, or the two ■nicked judges against Susanna. For against Christ the false witnesses did agree, no doubt, God-makers .... . . aifree among to speak all against him. And the wicked judges were both themselves, agreed to condemn poor Susanna : but, in examination of their witness, they dissented so far, that all was found false, that they went about ; both that wherein they agreed, and all those things which they brought for their proofs. Thus much have I spoken, in searching out a solution for this principal question : which was ; What is the material substance of the holy sacrament in the Lord's supper I Now, lest I should seem to set by mine own conceit, more than is meet ; or less to regard the doctrine of the old ecclesiastical riie consent writers, than is convenient for a man of my poor learning authors. 28 A BRIEF UECLAKATIOX and simple \vit for to do ; and because also I am indeed jjersuaded, that the old ecclesiastical witers understood the true meaning of Clu-ist in this matter ; and have both so truly and so jjlainly set it forth in certain places of their writings, that no man, which will vouclisafe to read them, and without prejudice of a coiTupt judgment will indifferently Meigh them, and construe their minds none otherwise than they declare themselves to have meant : I am persuaded (I say), that, in reading of them thus, no man can be ignorant in this matter, but he that will shut up his own eyes, and blindfold himself. ^V^hen I speak of ecclesiastical writers, I mean of such as were before the \\"icked usm-pation of the See of Rome was grown so unmeasurably great, that not only ^vith tyrannical power, but also with corrupt doctrine, it began to subveil Christ's Gospel, and to tm-n the state, that Christ and his Apostles had set in the church, upside down. For the causes aforesaid, I will rehearse certain of their .sayings : and yet, because I take them but for witnesses and expounders of this doctrine, and not as the authors of the same ; and also for that now 1 mil not be tedious, I will rehearse but few : that is, three old writers of the Greek chm'ch, and other three of the Latin church, which do seem unto me to be in this matter most plain: the Greek authors are Origen, Chr}-sostom, and Theodoret : the Latin are Ter- tuUian, St Augustine, and Gelasius. I know, there can be nothing spoken so plainly, but the crafty wit, furnished with eloquence, can darken it, and wrest it quite from the tnie meaning to a contrarj' sense. And I know also that eloquence, craft, and fineness of wit, hath gone about to blear men's eyes and to stop their ears in the aforenamed writers, that men should neither hear nor see what those authors both write and teach so plainly, that, except men shoidd be made both stark blind and deaf, they cannot but of necessity, if they will read and weigh them indifferently, both hear and see what they do mean, A\hen eloquence, craft, and fineness of wit, have done all that they can. Now let us hear the old wTiters of the Greek church. oriftei). Origen, which hved above twelve hundred and fifty vears Eccl. Hist. , . , . , , , Lib. vi. cap. ago ; a man, for the excellency of his learning, so highly OF THE lord's SUPPER. 29 esteemed In Chrisfs church, that he was counted and judged the singular teacher, in his time, of Chrisfs rehgion, the confounder of heresies, the schoolmaster of many godly mar- tyrs, and an opener of high mysteries in Scripture : he, writing upon the 15th chapter of St Matthew's Gospel, saith thus: "'But if any thinw enter into the mouth, itOrio:enm J e> _ ' Matt. XV. goeth away into the belly, and is avoided into the draught. Yea, and that meat which is sanctified by the word of God and prayer, concerning the matter thereof, it goeth away into the belly, and is avoided into the draught. But, for the prayer which is added unto it, for the proportion of the faith, it is made profitable, making the mind able to perceive and to see that which is profitable. For it is not the material substance of bread, but the word, which is spoken upon it, that is profitable to the man, that eateth it not unworthily. And this I mean of the typical and symbolical (that is, sa- cramental) body." Thus far go the words of Origen ; where it is plain, first, that Origen, speaking here of the sacrament of the Lord's supper, as the last words do plainly signify, doth mean and teach, that the material substance thereof is received, digested, and voided, as the material substance of other bread and meats is : which could not be, if there were no material substance of bread at all, as the fantastical opinion of transubstantiation doth put. It is a world to see the answer of the Papists to this place of Origen. In the disputations, which were in this matter in the i)ar- i'"' iiisp"- ... . tations in hament house, and m both the universities of CambridQ-c and t'le p.iriia- i-v /• 1 1 1 1 p 1 ment house Oxford, they that defended transubstantiation said, that this a", ku) oJ^ tj vXrj tov apTov, a\\ o eit avrio €lpT]nevo<; \oyo<; tarw d io(pc\ioi/ toV /itj ava^'m's rod Kup'iov ea-Qiovra avrdv. Orig. Op. Ed. Ben. Par. 17r3, vol. iii. pp. 499, 500. In Matth. Comment. Horn. xi. Ed.] so A BRIEF DECLARATION swer is, it appeareth plainly. For so may all the good old authors, which lay in old libraries, and are set forth of late, be by this reason rejected : as Clemens Alexandrinus, Theodoretus, Jiistiniis, Ecclesiastica Historia Nicephori, and other such. jcctfon" Another answer they had, saying : that Origen is noted to have erred in some points ; and, therefore, faith is not to be given in this matter unto him. But this answer, well weighed, doth minister good matter to the clear confutation of itself. For indeed we grant that in some points Origen did err. But those errors are gathered out and noted both of St Hierome and Epiphanius, so that his works (those errors excepted) are now so much the more of authority, that such great learned men took pains to draw out of him whatsoever they thought in him to be written amiss. But, as concerning the matter of the Lord's supper, neither they nor yet ever any other ancient author did ever say, that Origen did err. Gardiner to Now, because these two answers have been of late so con- the 166th ob- ' jection. futed and confounded, that it is well perceived, that they will take no place ; therefore some, which have written since that time, have forged two other answers, even of the same mould. The former whereof is, that Origen in this place spake not of the sacrament of bread or wine of the Lord's table, but of another mystical meat, of the which St Augus- tine maketh mention, to be given unto them, that were taught the faith, before they were baptized. But Origen's own words in two sentences before rehearsed, being put to- gether, prove this answer untrue. For he saith, that "he meaneth of that figurative and mystical body, which profiteth them that do receive it worthily :" alluding so plainly unto St Paul's words, spoken of the Lord's supper, that it is a shame for any learned man once to open his mouth to the contraiy. And that bread, which St Augustine speaketh of, he cannot prove that any such thing was used in Origen's time. Yea, and though that could be proved, yet was there never bread at any time called a sacramental hody^, saving the sacramental bread of the Lord's table, which is called of Origen the typical and symbolical body of Christ. P The words in Italics, though found in the edition of 1556; are not in those suhsequent. Ed.] OF THE LORd"'s SUPI'ER. SI The second of the two new-found answers is yet most Gardiner in tlie same monstrous of all other, which is this. "But let us grant (say they) that Origen spake of the Lord's supper, and by the matter thereof was imderstanded the material substance of bread and wine: wliat then!" say they. "For though the material substance was once gone and departed by reason of transubstantiation, whilst the forms of the bread and wine did remain ; yet now it is no inconvenience to say, that as the material substance did depart at the entering in of Christ's body mider the aforesaid forms, so, when the said forms be destroyed and do not remain, then cometh again the substance of bread and wine. And this," say they, "is very meet in this mystery, that that which began with a miracle, shall end in a miracle." If I had not read this fantasy, I would scarcely have believed, that any learned man ever would have set forth such a foolish fantasy ; which not only lacketh all ground either of God's word, reason, or of any ancient writer, but is also clean contrary to the common rales of school divinity ; Vvhich is, that no miracle is to be affirmed and put without necessity. And, although for their fonner miracle, wliich is their transubstantiation, they have some colour, though it be but vain ; saying, it is done by the power and virtue of these words of Christ, "This is my body:" yet to j make this second miracle, of returning the material sul^stance again, they have no colour at all. Or else, I pray them shew me, by what words of Clu-ist is the second miracle j wrought? Thus ye may see, that the sleights and shifts, which craft and wit can invent, to wrest the true sense of Origen, cannot take place. But now let us hear one other place of Origen, and so we will let him go. Origen, in the seventh Homily, super Leviticum, saith. The second 1-1 • 1 I. 1 1 'authority of ^that there is also even m the four Gospels, and not only origcn. in the Old Testament, a letter (meaning a literal sense), P Est enim in Evangeliis litera quae occidet, non solum in veteri iestamento occidens litgra dcprehenditur. Est et in novo testamento litera qua- occidet eum qui non spiritaliter quae dicuntur advcrterit. Si enim secundum literam sequaris hoc ipsum quod dictum est "Nisi manducaveritis camem meam et biberitis sanguinem meum," occidit haec litera. Orig. Op. Ed. Ben. Par. 1733, vol. ii. p. 225. Horn, sup. Levit. vii. Interp. Ruf. Ep.^ 82 A BRIEF DECLARATION which killeth : for, if tliou follow (saith he) the letter in that saying, "Except ye eat the flesh of the Son of Man, and drink his blood, fcc." this letter doth kill. If in that place the letter doth kill, wherein is commanded the eating of Christ's flesh ; then surely in those words of Christ, wherein Christ commandeth us to eat his body, the literal sense thereof likewise doth kill. For it is no less crime, but even the same and all one in the literal sense, to eat Christ's body, and to eat Christ's flesh. ^Vherefore, if the one do kill, except it be understanded figuratively and spiritually ; then the other surely doth kill likewise. But, that to eat Christ s flesh doth kill, so understanded, Origen affirmeth plainly in his words above rehearsed. Wherefore, it cannot be justly denied, but to eat Christ's body, literally understanded, must needs (after him) kill likewise. The answer that is made to this place of Origen of the Papists is so foolish, that it bewrayeth itself without any further confutation. It is the same, that they make to a Lib. iii. cap. place of St Augustine, in his book De Dodrina Christiana, 16. ^ . . . whereas St Augustine speaketh in effect the same thing that Origen doth here. The Papists' answer is this : " To the carnal man the literal sense is hurtful, but not so to the spiritual." As though to understand that in its proper sense, which ought to be taken figuratively, were to the carnal man a dangerous peril, but to the spiritual man none at all. chrysostom, Ji^q^ Chrvsostom, whom I brinfT for the second writer in opere ' o Hom'^x['?n ^"^ Greek church. He, speaking of the unholy using of jtatt. man's body, which, after St Paul, ought to be kept pure and lioly, as the very temple of the Holy Ghost, saith thus : "'If it be a fault (saith he) to translate the holy vessels (in {} Si ergo vasa sanctificata ad privates usus transferre, sic periculo- sum est, in quibus non est verum corpus Christi, sed mysterium corporis ejus continetur; quanto magis vasa corporis nostri, quae sibi Deus ad habitaculum prteparavit, non debemus locum dare Diabolo agendi in eis quod vult. S. Chrysostomi Op. Latin. Op. Imperfect, in Mattb. Hom. xi. Ed. Ben. Par. 1724. in fine tomi sexti ] in brackets, and with p. Ixiii. I a side-note, indicating Ed. Antwerp Nomeceius vol. ii. (of the | a doubt of its genuine- Commentary) p. 8-5. Ed.] J ness. OF THE lord's supper. S3 the which is contained not the true body of Christ, but the mystery of the body) to private uses ; how much more offence is it to abuse and defile the vessels of our body?" These be the words of Chrysostora : but, I trow, that here many foul shifts are devised to defeat this place. "The author," saith one, "is suspected." I answer, but in this place never fault was found with him unto these our days. And whether the author were John Chrysostom him- self, the archbishop of Constantinople, or no, that is not the matter : for of all it is granted, that he was a writer of that age, and a man of learning. So that it is manifest, that this which he writeth was the received opinion of learned men in his days: or else, undoubtedly in such a matter his saying should have been impugned of some that wrote in his time, or near unto the same. "Nay," saith another, "if this solution will not serve, ^heSob- we may say, that Chrysostom did not speak of the ves- j^'^*"'"* sels of the Lord's cup, or such as were then used at the Lord's table, but of the vessels used in the temple in the old law." This answer will serve no more than the other. For here Chrysostom speaketh of such vessels, wherein was that which was called the body of Christ, although it was not the true body (saith he) of Christ, but the mystery of Christ's body. Now of the vessels of the old law, the writers do use no such manner of phrase ; for their sacrifices were not called Christ's body : for then Christ was not, but in shadows and figures, and not by the sacrament of his body revealed. Erasmus, which was a man that could understand the words and sense of the writers, although he would not be seen to speak against this error of transubstantiation, because he durst not, yet in this time declareth plainly, that this say- ing of the writer is none otherwise to be understanded. " Yet can I," saith the third Papist, "find out a fine and Ph'/slme'" subtle solution for this place, and grant all that yet is said, both allowing here the writer, and also that he meant of the vessels of the Lord's table. For (saith he) the body of Christ is not contained in them, at the Lord's table, as in a place, but as in a mysterj'." Is not this a pretty shift, and a mys- tical solution? But, by the same solution, then Christ's body is not in the Lord's table, nor in the priest's hands, nor in 3 I [ridley.] 34 A BRIEF BECLARATION the pix : and so he is here no where. For they will not say, that he is either here or there, as in a place. Tliis answer pleaseth so well the maker, that he himself (after he had played with it a little while, and sheweth the fineness of his wit and eloquence therein) is content to give it over and say, "But it is not to be thought, that Clu-ysostom would speak after this fineness or subtlety:" and therefore he re- turneth again unto the second answer for his sheet anchor, wliich is sufficiently confuted before. Another short place of Chrj'sostom I will rehearse, which (if any indifference may be heard) in plain terms setteth i?(>sariZ the truth of this matter. " 'Before the bread," saith Monachujn. Chr}'sostom, witing ad CcEsarium^ nionachim, "be hallowed, we call it bread : but, the grace of God sanctifying it by the means of the priests, it is dehvered now from the name of bread, and esteemed worthy to be called Christ's body, although the natm-e of bread tarry in it still." These be Chrjsostom's words, wherein I pray you, what can be said or thought more plain against this error of transubstantia- t^?'2o\"- t'oii' than to declare, that the bread abideth so still? And jection. ij^jg gQ plain a place some are not ashamed thus shame- fully to elude, saying : " We grant the natiu-e of bread remaineth still thus, for that it may be seen, felt, and tasted ; and yet the coi-poreal substance of the bread therefore is gone, lest two bodies should be confused together, and Christ should be thought inipanate." What contrariety and falsehood is in this answer, the simple man may easily perceive. Is not this a plain con- trariety, to grant that the natm-e of bread remaineth so stUl, that it may be seen, felt, and tasted, and yet to say, the corporeal substance is gone, to avoid the absurdity of Christ's impanation? And what manifest falsehood is this, to say or mean that, if the bread should remain still, then {} Sicut enim anteqnam sanctificetur panis, Panem nominamus, di- vina autem ilium sanctificante gratia, mediante Sacerdote, liberatus est quidem appellatione pards, dignus autem hatitus est dominici corporis appellatione, etiamsi natura panis iu eo permansit. S. Chrysostomi Op. Ep. ad Caesarium Monachum. Ed. Ben. Par. vol. iii. p. 744. — 1717. Ed.] See note B. at the end of tlie volume. Ed.] ^ OP THE lord's supper. 35 must follow the inconveniency of impanation? As though the very bread could not be a sacrament of Christ's body (as water is of baptism), except Christ should unite the nature of bread to his natiu-e, in unity of person, and make of the bread God. Now let us hear Theodoretus, which is the last of the Theodoret. three Greek authors. He writeth in his Dialogue contra Dial. i. ExiiycTien thus: "^He that called his natm-al body corn and bread, and also named himself a vine tree ; even he, the same, hath honoured the symbols (that is, the sacramental signs) with the names of his body and blood, not changing indeed the nature itself, but adding grace unto the nature," What can be more plainly said than this, that this old wTiter saithi That although the sacraments bear the name of the body and blood of Christ, yet is not their na- ture changed, but abideth still. And \vhere is then the Papists' transubstantiation I The same writer, in the second dialogue of the same Dial. 2. work against the aforesaid heretic Eutyches, writeth yet more plainly against this error of transubstantiation, if any thing can be said to be more plain. For he maketh the heretic to speak thus against him that defendeth the true doctiine, whom he calleth Orthodoxus: "^As the sacraments of the body and blood of our Lord are one thing before the in- vocation, and after the invocation they be changed, and are made another; so likewise the Lord's body (saith the \^ O yap cr] TO (j)vcr£i • 1 buses of the pardons, pilgnmages, Komish purgatory, liomish masses. See of Rome placebo et dirige, with trentals, and scala coeli, dispensations and immunities from all godly discipline, laws, and good order, pluralities, unions, tot quots, with a thousand more'. Now shall come in the flattering friars, and the false pardoners, and play their old pranks and knavery ; as they were wont to do. Now you shall have (but of the See of Bome only, and that for money) canonizing of such saints as have stood stout in the Pope's cause, shrining of relics, and from any kind of wickedness, if you will pay well for it, clear absolution, a poena et culpa, with thousands of years ; yea, at every poor bishop's hands and suffragan, ye shall have hallowing of churches, chapels, altars, superaltars, chalices, and of all the whole household stuff and adornment, which shall be used in the church after the Romish guise ; for all these things must be esteemed of such high price, that they may not be done, but by a consecrate bishop only. O Lord, all these things are such as thy Apostles never knew. As for conjuring (they call it hallowing, but it is conjuring indeed) of water and salt, of christening of bells- and such like light things, what need I to speak I For every priest that can but read, hath power, they say, not only \} Plactbn, diriye, etc. Sec note C. at the end of the volume. En.] The forms for these and other offices may be found m the Rituale Romanum. Eu.J 56 A PITEOUS LAMENTATION. to do that, but also hath such power over Chrisfs body, as to make God and man, once at the least every day, of a wafer-cake '. After the rehearsal of the said abominations, and re- membrance of a number of many more, which, the Lord knoweth, irketh me to think upon, and were too long to describe ; when I consider on the other side the eternal word of God, that abideth for ever, and the undefiled law of the Lord, which turnetli the soul from all wickedness, and giveth wisdom unto the innocent babes ; I mean that milk that is without all guile, as Peter doth call it, that good Thetiuc word of God, that word of truth, which must be graven wordofGod, . , . , ' , , . , , , , , oflke'oft' heart, and then is able to save mens souls; that same do- wholesomo Seed, not mortal but immortal, of the eternal and everliving God, whereby the man is born anew, and made the child of God ; that seed of God, whereby the man of God, so being born, cannot sin, as John saith (he meaneth, so long as that seed doth abide in him) ; that holy Scripture which hath not been devised by the wit of man, but taught from heaven by the inspiration of the Holy Ghost, which is profitable to teach, to reprove, to correct, to instruct, and give order in all righteousness, that the man of God may be whole and sound, ready to perform every good work ; when, I say, I consider this holy and wholesome true word, that teacheth us truly our bounden duty towards our Lord God in every point, what his blessed will and pleasure is, what his infinite great goodness and mercy is, what he hath done for us, how he hath given his own only dear beloved to death for our salvation, and by him hath sent us the revelation of his blessed will and pleasure ; what his eternal M ord willeth us both to believe and also to do, and hath for the same purpose inspired the holy Apostles with the Holy Ghost, and sent them abroad into all the world, and also made them, and other disciples of Christ, inspired by the same Spirit, to write and leave behind them the same things that they taught, which as they did proceed of the Spirit of truth, so by the confession of all them that ever were endued with the Spirit of God, were sufficient to the obtaining of eternal sal- P A priest of the Roman cliurdi may perform mass once a day only, and then fasting. Ed.] A PITEOUS LAMENTATION". 57 vation : and likewise when I consider that all that man doth profess in his regeneration when he is received into the holy catholic church of Christ, and is now to be ac- counted for one of the lively members of Christ's own body, all that is grounded upon God's holy word, and standetli in the profession of that faith, and obedience of those command- ments, which arc all contained and comprised in God's holy word : and furthermore, when I consider whom our Saviour Christ pronounceth in his Gospel to be blessed, and to whom Moses giveth his benedictions in tlie law ; what ways the law, the Prophets, the Psalms, and all holy Scriptures, both new and old, do declare to be the ways of the Lord ; w'hat is good for man to obtain and abide in God's favour; which is that faith that justifieth before God ; and what is that charity, that doth pass and excel all ; which be the proper- ties of heavenly wisdom ; and which is that undefiled religion that is allowed of God ; which things Christ himself calleth the weighty matters of the law ; what thing is that which is only available in Christ ; and what knowledge is that, that Paul esteemed so much, that he counted himself only to know; what shall be the manner of the cxtii3me judgment of the later day ; w ho sliall judge, and by what he shall judge ; and what shall be required at our hands at that fearful day ; how all things must be tried by the fire, and that that only shall stand for ever, which Christ's word shall allow, which shall be the judge of all flesh, to give sen- tence upon all flesh, and every living soul, either of eternal damnation or everlasting salvation, from which sentence there shall be no place to appeal, no wit shall serve to delude, nor no power to withstand or revoke : when, I say, I con- sider all these things, and confer to the same again and again all those ways wherein standetli the substance of the Romish religion, whereof I spake before ; it may be evi- dent and easy to perceive, that these two ways, these two religions, the one of Christ, the other of the llomish See, in these latter days, be as far distant the one from the other, as light and darkness, ^6;ood and evil, righteousness and unrighteousness, Christ and Belial. He that is hard of belief, let him note and weigh well with himself the places of holy Scriptures, which be appointed in the margent where- 58 A PITEOUS LAMENTATIOX. upon this talk is grounded, and by God's grace he may re- Note hero, ceive some hght. And unto the contemner I have nothing- that these ~ O scriptures hqw to Say, but to rehearse the saying of the Prophet Esay, were written . . by N. Ridley which Paul spakc to the J ews in the end of the Acts of the in the mar- i sent, but Apostles. After he had expounded unto them the truth of were not m >■ the copy God's word, and declared unto them Christ, out of the law which we ' ' [Ed'^536 Moses and the Prophets, from morning to night, all the Ed-] day long, he said unto them that woidd not believe : 'Well,"' said he, " spake the Holy Ghost unto om- fathers, saying : Go unto this people and tell them, ye shall hear with your ears, and not understand, and seeing you shall behold, and not see the thing ; for the heart of this people is waxed gross or dull, and with their ears they are hard of hearing, and they have shut together their eyes, that they should not see, nor hear with their ears, nor understand with their hearts, that they might return, and I should heal them, saith the Lord God'." Alas! England, alas! that this heavy plague of God shoidd fall upon thee. Alas! my dear beloved country, what thing is it now that may do thee good? Undoubtedly thy plague is so great, that it is utterly uncurable, but by the bottom- less mercy and infinite power of Almighty God. Alas! my dear country, what hast thou done, that thus thou hast pro- voked the wrath of God, to pom* out his vengeance upon thee for thine own deserts? Canst thou be content to hear thy faults told thee? Alas! thou hast heard oft, and wouldest never amend. England, thy faults of all degrees and soi'ts of men, of the magistrates, of the ministers, and of the com- mon people, were never more plainly told, since thou bearest that name, than thou didst hear them of late, even before the magistrates, in King Edward's days, but thou heardest them only, and didst amend never a whit. For even of thy greatest magistrates, some (the King's Highness then, that innocent, that godly-hearted and peerless young Christian Prince excepted) evermore unkindly and ungently, against those that went about most busily and most wholesomely to em'e their sore backs, spm-ned privily, and would not spare to speak evTl of them, even unto the prince himself, and yet Q' The texts are— Is. vi. 0 ; Mark iv. 12; Acts xxviii. 25, 2G, 27. Ed.] A PITEOUS LAMENTATION. 59 would they towards the same preacher outwardly bear a jolly countenance and a fair face. I have heard that Cranmer, and another whom I will not himself"*^"' name, were both in high displeasm-e, the one for shewing anf"^J^iey his conscience secretly, but plainly and fully, in the Duke of Somerset's cause, and both of late, but specially Cranmer, for f ""e.^"^''^ repugning as they might against the late spoil of the church puj"™" goods, taken away only by commandment of the higher powers, spoSi ot the without any law or order of justice, and without any request foods'.' of consent of them to whom they did belong. As for Latimer, Bvadfoni, Lever, Bradford, and Knox, their tongues were so sharp, they Knox.' ripped in so deep in their galled backs, to have purged them, no doubt, of that filthy matter, that was festered in their hearts, of insatiable covetousness, of filthy carnality and vo- luptuousness, of intolera]:)le ambition and pride, of ungodly loathsomeness to hear poor men's causes, and to hear God's word, that these men, of all other, these magistrates then could never abide. Other there were, very godly men and well learned, that went about by the wholesome plasters of God's word, howbeit after a more soft manner of handling the matter ; but, alas ! all sped in like. For all that could be done of all hands, their disease did not minish, but daily did increase, which, no doubt, is no small occasion in that state, of the heavy plague of God, that is poured upon Eng- land at this day. As for the common sort of other inferior magistrates, as judges of the laws, justices of peace, Ser- jeants, common lawyers, it may be truly said of them, as of the most part of the clergy, of curates, vicars, parsons, pre- tiio corrupt bendaries, doctors of the law, archdeacons, deans, yea, and peiiOTs*hf ' I may say, of bishops also, I fear me, for the most part, ward-s'tiine. although I doubt not but God had and hath ever, whom he in every state knew and knoweth to be his, but for the most part, I say, they were never persuaded in their hearts, but from the teeth forward, and for the king's sake, in the truth of God's word ; and yet all these did dissemble, and bear a copy of a countenance, as if they had been sound within. And this dissimulation Satan knew well enough, and therefore desired, and hath ever gone about, that the high magistrates by any manner of means might be deceived in matters of religion; for then he being of counsel with the 60 A PITEOUS LAMENTATIO.V. (lissimtilation in the worldly, knew well enough that he should bring to pass, and rule all even after his own will. (VoTiceviif Hypocrisy and dissimulation St Hierom doth call well a double wickedness, for neither it loveth the trath (which is one great evil), and also falsely it pretendeth, to deceive the simple, for another thing'. This hypocrisy and dissimulation with God in matters of religion, no doubt, hath wholly also provoked the anger of God. And as for the common people, although there were many good, where they were well and diligently taught ; yet, God knovveth a great number received God's true word and high benefits with unthankful hearts. For it was great pity and a lamentable tiling, to have seen in many places the people so loathsomely and so unreligiously to come to the holy communion, and to receive it accord- ingly, and to the common prayers, and other divine service, which were according to the true vein of God's holy word in all points so godly and wholesomely set forth, in com- parison of that blind zeal and indiscreet devotion, which they had aforetimes to those things, whereof they understood never one whit, nor could be edified by them any thing at all. The slack- And acrain, as for alms deeds, which are taught in God's was in that word (whercby we are certam that God is pleased with them, timctogooa 1 , , 1 .,1 • 1 1-1 , • , works. and doth and will require such at our hands, which are a part of true religion, as St James saith, and such as he saith himself he setteth more by than by sacrifice, as to provide for the fatherless, infants and orphans, for the lame, aged, and impotent poor needy folk, and to make pubhc provision that the poverty that might labour, should have wherewith to labom* upon, and so be kept from shameful beggary and stealing), in these works, I say, how wayward were many, in comparison (I mean) of that great prodi- gality, whereby in times past they spared not to spend upon flattering friars, false pardoners, painting and gilding of stocks and stones, to be set up and honoured in churches, plainly against God's word. And yet because no place is to be de- frauded of their just commendation, (in) London, I must con- fess, that such godly works, in Sir Richard Dobs, knight, then lord mayor, his year, began marvellous well : the Lord grant the same may so likewise persevere, continue, yea, And it deceiveth tlie people, ^Yhic■il is another evil. Ed.] A PITEOrS LAMENTATION. 61 and increase, to the comfort and relief of the needy and helpless, that was so godly begun. Amen. All these things do minister matter of more mourning God's o o plague upon and bewailing the miserable state that now is ; for by this Kn^iand ~ justly de- it may be perceived, how England hath deserved this just ssi'^^d. plague of God. And also it is greatly to be feared that those good things, whatsoever they were, that had their be- ginning in the time when God's word was freely preached, now with the exile and banishment of the same they will depart again. But to return again to the consideration of this raiser- able state of Chrisfs church in England, and to leave fur- ther and more exquisite searching of the causes thereof unto God's secret and imsearchable judgments, let us see what is best now to be done for Christ's little -silly flock. This is one maxim and principle in Chrisfs law : " He that denieth me before men, him shall Christ deny afore his Father, and all his angels of heaven." And therefore every one that iie cxhort- looketh to have by Christ our Saviour everlasting life, let stant con- him prepare himself so, that he deny not his master Christ, Christ, or else he is but a castaway and a wretch, howsoever he be counted or taken here in the world. Now then, seeing the doctrine of Antichrist is returned again into this realm, and the higher powers (alas!) are so deceived and bewitched, that they are persuaded it to be truth, and Clirisfs true doctrine to be error and heresy, and the old laws of Antichrist are allowed to return with the power of their father again ; what can be hereafter looked for by reason, to the man of God and true Christian abid- ing in this realm, but extreme violence of death, or else to deny his Master l I grant the hearts of princes are in God's hands, and whithersoever he will, he can make them to bow ; and also that Christian princes in old time used a more gentle Pmiisiiment kind of punishment, even to them which were heretics in- inore geiitie deed, as degradation, and deposition out of their rooms and time, ami offices ; exile and banishment out of their dominions and «sed. countries; and also (as it is read) the tme bishops of Chrisfs church were sometime intercessors for the heretics unto princes, that they would not kill them, as is read of [- Sec page G, foot-note. Ed.] 62 A PITEOUS LAMENTATION". St Aua:iistine. But as j-et Anticlirist''s kingdom was not so erected at that time, nor is now accustomed so to order them, that will not fall down and worship the beast and his image ; but even as all the world knoweth, after the same manner that both John and Daniel hath prophesied before, that is, by violence of death : and Daniel declareth fai-ther, the kind of death accustomably should be by sword, fire, and imprisonment. Therefore if thou, 0 man of God, do purpose to abide in this realm, prepare and ai-m thyself to die : for both by Antichrist's accustomable laws, and these prophecies, there is no appearance or Mkelihood of any other thing, except thou wilt deny thy IVIaster Chi-ist. which is the loss at the last, both of body and soul, vmto everlasting death. Therefore, my good brother or sister m Clu-ist, whatsoever thou be, to thee that canst and mayest so do, that counsel that I think is the best safeguard for thee, both for thy body, and most surety for thy souFs health, is that ^^hieh I shall shew thee hereafter. But first I warn thee to understand me. to speak to him or her which be not in captivity, or called already for to confess Christ, but is at lil^erty abroad. Counsel Mv counsel, I say. therefore is this, to fly from the plague, ^ven in ■' 'J . . these (lays and to {jct tlicc heuce. I consider not only the subtleties of of persecu- ~ -ii i-i 'i-pi tonwhattn Satan, and how he is able to deceive by his false persua- sions, if it were possible, even the chosen of God, and also the crreat frailtv, which is oftentimes more in a man, than he doth know in himself, wliich in the time of temptation then will utter itself — I do not only consider these things, I say, but that cm* Master Christ, whose life was and is a perfect rule of the Christian man's hfe, that he himself avoided oftentimes the fury and madness of the Jews, by departing from the country or place. Such as re- Paul likewise, when he was sought in Damascus, and the of captivity, gates of the city were laid in wait for him, he was conveyed to depart the bv nicfht, let down in a basket out at a window over the wall: realm o ' and Helias, the Prophet, fled the persecution of wicked Jeza- bel. And Clirist our Sa^dour saith in the Gospel, " When they persecute you in one city, flee unto another : and so did many good, great, learned, and virtuous men of God, which were great and stout champions nevertheless, and stout A riTEOUS LAMENTATION. 63 confessors and maintainers of Olirist and his truth, in due time and place. Of such was the great clerk Athanasius. But this is so plain to be lawful by God's word, and exam- ples of holy men, that I need not to stand in it. Having this for my ground, I say to thee, 0 man of God, this seemeth to me to be the most sure way for thy safe- guard, to depart and flee far from the plague, and that swiftly also : for truly, before God, I think that the abomination that Daniel prophesied of so long before, is now set up in the holy place. For all Antichrist's doctrine, laws, rites, ^^t'jjfn o™'" and religion, contrary to Christ, and of the true serving and up'/n" worshipping of God, I understand to be that abomination : therefore now is the time in England for those words of Christ, Tunc, inquit, qui in Judea sunt fugiant ad monies. "Now then," saith Christ, ''let those that be in Judea fly to the mountains." "Then," saith he, — mark this Christ's " then''' ; for truly I am persuaded, and I trust by the Spirit of God, that this " then" is commanded — " then, saith Christ, they that be in Jewry, let them flee into the mountains, and he that is on the house-top, let him not come down to take away any thing out of his house; and he that is abroad in the field, let him not return to take his clothes. Woe be to the great-bellied women, and to them that give suck I but pray, saith Christ, that your flight be not in winter, or on the Sabbath-day." These words of Christ are mystical, and therefore have need of interpretation. I understand all those to be in Jewry spiritually, which truly confess one true living God, and the whole truth of his word, after the doctrine of the Gospel of Christ. Such are they whom Christ here biddeth, in the time of the reign of Antichrist's abominations, to fly unto ciuist com- ,. i-i--r.-ii on ■■ mandeth to the mountams : which sigmfleth places of safeguard, and all fly to tiie such things which are able to defend from the plague: that he biddeth him that is on the house-top, not come down; nor him that is in the field, not to return to take with him his clothes — he meaneth that they should speed them to get them away betimes, lest in their tarrying, and trifling about worldly provision, they be trapped in the snare or ever they be aware, and caught by the back, and for gain of small worldly things endanger and cast themselves into great perils 64 A PITEOUS LAMENTATION. of- more weighty matters. And where he saith, Woe be to great-ljellied women, and to them that give suck; women great with child, and nigh to their lying down and to be brought to bed, are not able to travel : nor also those women, which are brought to bed, and now give their babes suck. By these therefore Christ spiritually understandeth all such as be in extreme danger, which this word "woe" signifieth: all such, I say, as are so letted by any manner of means, that they no ways be able to fly from the plague. That which Christ saith, " Pray you that your flight be not in the winter, nor on the Sabbath-day f in winter, the common course of the year teacheth us, that the ways be foul, and therefore it is a hard thing then to take a far journey, for many in- commodities and dangers of the ways in that time of the year; and on the Sabbath-day it was not lawful to journey, but a little way. Now Clu-ist therefore, meaning that we should have need, both to speed our journey quickly, which cannot be done in the winter, for the incommodities of the ways, and also to go far, which cannot be done on the Sab- bath-day ; he biddeth us therefore pray that our flight be not in winter, nor on the Sabbath-day: that is, to pray that we may fly in time, and also far enough from the danger of the plague. Now the causes why we should fly followeth Matt. xxiv. in the same place of St IMatthew's Gospel, which I now pass over : thou mayest read them there. Apoc. xviii. And in the eighteenth chapter of the Revelation, the angel is said to have cried mightily with a loud voice : " Fly, ray people, out of Babylon, lest you be infected with her faults, and so be made partners of her plagues : for her offences and sins are grown so great, that they swell and are come unto the heaven : certainly the time doth approach, and the Lord's day is at hand." Hear, I beseech you, also holy Paul, that blessed Apostle : he plainly forbiddeth us ducere jurjum cum incredulis, that is, to join or couple our- 2Cor.vi. selves with the unfaithful; "for what fellowship can there be," saith he, " of righteousness with, unrighteousness ; what company hath light with darkness ; or Avhat agreement hath Christ with Belial ; or what part can the faithful have with the unfaithful ; or how doth the temple of God agree w ith images or idols' for you are the temple of the living God : A PITEOUS LAMENTATION. 65 as God hath said, I will walk and dwell in them; I will be their God, and they shall be my people: wherefore depart from amongst them, and get you from them, saith the Lord, and touch no unclean thing; and I will receive you, and be to you in the stead of yoiu* father, and you shall be unto me as my sons and daughters, saith the Almighty Lord." This counsel to depart the realm, I do not marvel if it do seem to divers (even of them, I mean, that bear favour to God-ward) diversely. Many, I tinst, that be learned shall think the counsel good. Others there be peradventure, that will think it rather a thing to be more tolerable, and that it may be indeed by God's word lawfully done, rather than to be counselled to be done ; for they will peradventure say, we should counsel a man always to do that, which is best of all ^°p"^^l^^ and of most perfection: but boldly in Chrisfs cause to spend pou™ts„,he. a man's life is best of all and of most perfection, and to o^'to 'tarry fly it may seem to smell of cowardness. In many things, debated, that which is best for one at some times is not best for all at all times ; and it is not most perfection, nor meet for a child to covet to run before he can go. I will not here make a discourse in this matter, what might here be ob- jected, and what might be answered again : I leave that to the witty and eloquent men of the world. This is my mind, which 1 would thou shouldest know, O man of God, as I would wish ; and I do pray to Almighty God it may be, that every true Christian, either brother or sister (after they be called, and brought into the vwestling place, to strive in Christ's cause for the best game, that is, to confess the truth of the Gospel and of the Christian faith, in hope of everlasting life), should not shrink, not relent one inch, or give back, whatsoever shall befall, but stand to their tackle, and stick by it even unto death, as they will Christ shall stick by them at the latter day : so likewise, I dare not wish nor counsel any, either brother or sister, of their Presump- . tiious provn. own swing to start up into the stage, or to cast themselves cation, and either before or farther m danger than time and need shall ""is into require. For undoubtedly when God seeth his time, and his bidlen.' pleasure is, that his glory shall be set forth and his church edified by thy death and confession, means shall be found by his fatherly universal Providence, that thou, without thine 5 [ridley.] 66 A PITEOUS LAJIENTATIOX. own presumptuous provocation, shalt be lawfully called to do thy feat and to play thy part. The miserable end that one Quintus came imto, may be a warning and a fearful exam- ple, for all men to beware of presumption and rashness in such IccIm' His t^g^' ^ Eusebius writeth in Eccles. Historia, for evermore. Lib. iv. ^ tliird sort of men there be, which also ^"ill be Cap. Is. ' counted favourers of God*'s word, and are, I fear, in number far more, and worse to be persuaded to that which is the godly mean : I mean, of such as will peradventure say or think, that my former counsel, which was to flee the in- fection of the antichristian doctrine by departure out of the realm, is more than needeth, and other ways and means may be found, both to abide, and also to be clear out of danger of the foresaid plague. If that could be found indeed truly agreeaMe to God"s word, I would be as glad to hear it, God is my witness, as who is the other. Yes, peradventm^e, will some say, thus it may be. Thou mayest keep thyself, thy faith, and thy religion close to thyself, and inwardly and privately worship God in spirit and truth, and outwardly see thou be no open meddler, nor talker, nor transgressor of com- mon order : so mayest thou be suffered in the commonwealth, and yet use thy religion without offence of thy conscience. Conscience In Other countries somewhere tliis peradventure might be in religion , . would not used : but in England what shall be, God wot ; but it was be dissem- bled. never yet, so far as ever I have known or heard. And also how can it be, but either thou must transgress the common order, and the Eomish laws and customs, wliich have been used in England in the times past of Poperj', and now, it is certain, they return again : I say, thou must either be a breaker of these rites, laws and customs, and so bewray thy- self; or else if thou be indeed a man of God, thou shalt offend thy conscience ; for in obser\ing of them, thou shalt be compelled to break God's law, wliich is the rule of con- science to the man of God. For how canst thou resort every holy day to the church, and bear a face to worship the creature for the Creator, as thou must do, and perad- venture confess it too with thy mouth, and to sprinkle thyself with their conjured water? Thou must be contributor also to the charges of all their popery, as of books for Antichrist's service, of lights of the A PiTEObS LAMENTATION. 67 roodloft, of the sepulchre, for setting up and painting of • images, nay indeed of idols, and thou must bear a face to worship them also, or else thou must be had by the back'. Thou must serve the tuni, to give the holy loaves, as they call it, which is nothing else but a very mockery of the Lord's holy table. Thou must be a contributor to the charges of all the disguised apparel, that the popish sacrificing priest, like unto Aaron, must play his part in. Yea, when the par- doner cometh about, or the flattering friar, to beg for the maintenance of superstition, except thou do as thy neigh- boiu-s do, look not long for to live in rest. If any of the household die, if thou wilt not pay money for ringing and singing, for requiem, masses, dirige, and commendations, and such-like trumpery of the antichristian religion, thinkest thou that thou shalt be reckoned for a catholic man, or for ami- a hard dwellinj in cus (Jocsaris ? A hundred thing-s more may be reckoned, lingiand for ^ _ • _ _ a ffiiod man, and many of more weio;ht, and of more evident superstition e'ti'^ "'th- o ' ^ 1 Qut danger and idolatry', than some of these which I have now re- of con- •' ' _ science or hearsed, which God knoweth be ill enough : but these are pe^ii of ufe. enough to declare, and to set before thine eyes the thing that I intend ; that is, if thou abide and wilt dwell in England, thou must either do these, and many other more contrary to God's word, which forbiddeth not only the thing which is evil, but also saith, ab omni specie mali abstinete vos, " Abstain from all things that have any appearance of evil or else, if thou wilt not do them, how thou canst live in England in rest and safe from the stake, truly I cannot tell. But peradventure (as a man is ready to find and invent some colour to cloke his conscience, to do that thing that his heart desireth) thou wilt say, Though at any time I shall be forced to do any of these things and such-like, yet will 1 have no confidence in them, but outwardly with my body; I Mill keep mine heart unto God, and will not do that of mine own mind willingly, neither but to avoid another inconvenience : I trust therefore God will hold me excused, for he shall have my heart — what can I do more? 0 my friend, beware for God's sake, and know that the invent not . TTl. « PNCUses to subtleties ot hatan are deep. He that is not able by God's cioke sin. word to perceive them, is heavily laden ; pray therefore with [' Be iiiipvisoncd. Ed.] 68 A PITEOUS LAMENTATION. David : " Lord, let me not have a mind to invent excuses for to cloke my sin." Examine, my dear friend, these thy wily ways with the word of God, and if they do agree, thou mayest use them : if not, know, though they may seem never so fine and goodly, yet indeed they be of Satan's brood. God's word is certain, that forbiddeth to worship the creature for the Creator ; for that is heinous idolatry, and against the first commandment of God. And it is also against the second commandment of the first table to bow down, or to do wor- ship, unto any images of God or of any other thing: and God's word requireth not only the belief of the heart, but also the confession of the mouth. And to bear part of the charges to the maintenance of things ungodly, what is that but, in thy so doing, a consent to the thing done? Now consenters and the doers, God's word accounteth to be guilty both. And it is not laN\'ful by St Paul's doctrine, which was inspired him by the Spirit of God, to do ill, that thereof the thing which is good may come. Thy heart, thou sayest, God shall have, and yet wilt thou suffer thy body to do the thing that God doth abhor. Be- ware, 0 man ; take heed what thou sayest. Man may be deceived, but no man may deceive God, for he is called, and is truly, Knp^io'yvwarr) even as thy soul is ; he made them both, and Christ with his blood hath redeemed them both, and is Lord of both, for he A PITEOUS LAMENTATION. 69 hath bought them both dear; and darest thou suffer any parts of either of them to do service to Satan? Surely in so doing, thou conimittest sacrilege and dost rob God ; thou defilest the lively temple of the hving God, if thou suffer i Cor. in. thy body to do Satan service. "Do you not know, saith i Cor. vi. St Paul, that your body is a lively temple of God ?" And may a man then take and use any part thereof but in the service of God? No surely, it is not lawful so to do for the man of God, neither with hand, tongue, nor foot, nor any part of the whole body. Doth not Paul command to the Romans, which pertaineth to every Christian soul : "As you have in times past,"' saith Rom. vi. he, "given your members to do service unto uncleanness and wickedness, from one wickedness to another ; so now give your members to do service unto righteousness, that you may be sanctified." And I pray thee, good brother, what dost thou think is to bear the mark of the beast in the forehead and in the hand, that St John speaketh of? I know we ought warily to speak of God's mysteries, which be shewed by the spirit of prophesying to his servant John ; yet to read them with reverence, and to pray for the understanding of the same so much as God knoweth is necessary for our time to know, I think it necessary and good. Wherefore what I suppose is to bear the beast's mark, I will tell thee, and commit the judgment of mine interpretation, as in all other things, to the spiritual man. I suppose he beareth the beast of Eabvlon's mark in his forehead, which is not ashamed of the beast's ways, but will profess them openly to set forth his master the beast Abaddon. And likewise he beareth his Apoc xiii. mark in his hand, that will and doth practise the works of the beast with his power and hand. And likewise I will not let to tell thee, what I think to be signed in the forehead for the servant of God, whereof John also speaketh, reckoning up many thousands so to have been signed of every tribe : I suppose he is signed in the forehead for the servant of God, whom God hath appointed of his infinite goodness, and hath given him grace and strength, stoutly to confess him and his truth before the world. And to have grace and strength to confess Christ, and the doc- trine of the cross, and to lament and mourn for the abo- 70 A PITEOUS LAMENTATION. minations of antichrist, I suppose is to be signed with Tau', whereof Ezekiel the prophet doth speak. Thus I suppose these prophecies are spiritually to be understood : and to look for other corporal marks, to be seen in men's fore- heads, or in their hands, is nothing else but to look that there should come some brute beast out of Babylon, or some elephant, leopard, lion, or camel, or some other such mon- strous beast \nth ten horns, that should do all the wonderful things spoken in J ohn ; and yet of a beast speak eth J ohn ; but I understand him so to be called, not for that he shall be any such brute beast, but for that he is and shall be the child of perdition, which for his cruelty and beastly mannei-s is well called a beast. The carnal Jews knew there was a promise made, that Hellas should come before Christ JNIessias, the anointed of God, to prepare his ways : they knew also that there was a pro- mise of Messias, that he should come and be a king, and The literal reign in the house of David for evermore ; but they under- tiiesciip. standed all so grossly and so carnally, that they neither knew turps made o •/ •/ •/ tho Jews Helias nor Messias, when they came, for they looked for Helias to come down from heaven in his own person, and for Messias to come and reign in worldly pomp, power, riches, and glory : when as the propliecies of both were spi- ritually to have been understanded of Helias, that he should come not in person, but in spirit, that is, one which should be endued with the spirit and gifts of gi'ace of Helias, which was indeed John Baptist, as Christ himself did declare to his Apostles. And of Messias' reign, all the Prophets were to be understanded of the reign of his spiritual kingdom over the house of Jacob and the true Israelites for evermore. And so by that their gross and carnal understanding, they mistake both Helias and the true Messias; and, when they came, knew neither of them both. So likewise I fear me (nay it is certain), the world that wanteth the light of the Spirit of God (for the world is not able to receive him, saith John) neither doth nor shall know the beast nor his marks, though Tiie pope's he rage cruelly and live never so beastly, and though his Uleli.*^ marked men be in number like the sand of the sea. The [} Tau, the letter Tau, or a cross, see Ezek. ix. and Rev. xiii. xiv. XX. En.] A PITEOUS LAMENTATION. 71 Lord therefore vouchsafe to open the eyes of the blind with tlie Hght of grace, that they may see, and perceive, and un- derstand the words of God, after the mind of his Spirit. Amen. Here remaineth two objections, which may seem weighty, and the which may peradventure move many not to follow the former counsel. The former reason is, a man will say : "O, Sir, it is no small matter ye speak of, to depart from a man's own native country into a strange realm. Many men have so great lets, as how is it possible that they can or may do so ? Some have lands and possessions, which they cannot Carnai ob- '■ •' ^ jectioiis cari'y with them : some have father, mother, wife, children, answered, and kinsfolk, from whom to depart is as hard a thing, (and all one almost) as to suffer death, and to go to a strange country, that thou knowest not, neither the manner of the people, nor how thou mayest away either with the people or with the country. Oh ! what a hard thing it is to live among a strange people, whose tongue thou dost not under- stand," &c. I gra,nt here thou mayest heap a number of worldly in- commodities, which are surely very like to ensue the departure out of a man's own native country — I mean out of the whole realm, into a strange land : but what of all these, and a thou- sand more of the like sort 1 I will set unto them one saying of our Saviour Christ, which unto the faithful child of God, and the true Christian, is able to- countervail all these, yea, and to weigh them down. Christ our Saviour saith in Luke: "If any come to me, and do not hate his father and mother (he meaneth, and will not in his cause forsake his father and mother), his wife, childi-en, and brethren, yea, and his life too, he cannot be my disciple : and whosoever doth not bear his cross and come after me, he cannot be my dis- ciple." And in the same place he declareth by two paraljles, one of a builder, and the other of a king that is a v/arrior, that every man that will not in Christ's cause forsake all that ever he hath, he cannot be his disciple. Look the place who will : the matter is so plainly set forth, that no glosses nor cloaking of conscience to the man of God can serve to the contrary. Many places there be for the same purpose, for the embracing of Christ's cross, when Christ and his cause 72 A PITEOUS LAMENTATION. layeth it upon our back : but this is so plain, that I need here to rehearse no more. The latter reason and objection, whereof I spake before, is of more force, and includeth a necessity, which, after the Another common sayinsc, hath no law, and therefore it is more hard worldly ob- O' ' jection to shape for it a good answer. This may be objected of answered. « i n- • • some : " Alas ! Sir, I grant all these things do grieve me, and because I understand they do not agree with God's word, which is the rule of my conscience, 1 loathe either to look on them or to hear them. But, Sir, alas ! I am an impotent man, an aged man, a sick man, a lame man, or I have so many small infants and a lame wife, which all liveth by my labour and by my provision : if I leave them they shall starve, and I am not able to carry them with me, such is my state. Alas ! Sir, what shall I do V And these causes may chance to some men of God, whereby either it shall be for them utterly impossible to depart the country, or else in departing they shall be enforced to forsake such in extreme necessities, of whom both God and nature hath committed unto them the care. Alas ! what counsel is here to be given ? 0 lamentable state ! 0 sorrowful heart ! that neither can depart, and with- out extreme danger and peril is not able to tarry still ! And these are they whom our Saviour Christ saw before should be, and called them in his prophecy of the latter time preg- nant women or travailing women, and women that give, after they be brought to bed, their small babes suck. Of the state of such as are not able to fly the infection of the pestiferous plague of antichrist's abominations, Christ lamenting, and not cursing, saith : " Woe be to the pregnant women and travail- ing women, and women that give suck in those days !" For these, alas ! my heart mourneth the more, the less I am able to give any comfortable counsel, but this, that always, as they look for everlasting life, they abide still in the confession of this truth, whatsoever shall befall ; and for the rest to put their trust now wholly in God, which is able to save them against all appearance, and commonly in extremities, when all worldly comfort faileth, and the danger is at highest, then unto his he is wont, after his accustomed mercy, to be most ready for to put his helping hand. Daniel God suffered to A I'lTEOUS LAMENTATION. 73 be cast into the den of lions, and the three children into the hot burning furnace, and yet he saved them all. Paul was plucked out of the mouth of the lion (as he saith of himself), and in Asia he was brought in such trouble, that he looked for no other thing but for present death ; and yet He that raiseth the dead to life again, did bring him out of all his troubles, and taught him and all other that be in troubles for Christ's cause, not to trust to themselves, but in Al- mighty God. Of God's gracious aid in extreme perils toward them that / put their trust in him, all Scripture is full, both old and new. ^Vllat dangers were the patriarchs often brought into, as Abraham, Isaac, and Jacob, but of all other Joseph ; and how mercifully were they delivered again ! In what perils was Moses when he was fain to fly for the safeguard of his life ! and when was he sent again to deliver the Israelites from the servile bondage ? Not before they were brought into Examples ° . ... of God's extreme misery. And when did the Lord mightily deliver ready help 1 A o ./ extreme his people from Pharaoh s sword i Not before they were per'is. brought in such straits, that they were so compassed on every side (the main sea on the one side, and the main host on the other), that they could look for none other, (yea, what did they else indeed look for then?) but either to have been drowned in the sea, or else to have fallen on the edge of Pharaoh his sword. Those judges which wrought most won- derful things in the deUvery of the people, were ever given when the people were brought to most misery before, as Othoniel, Aioth', Sangar, Gedeon, Jephtha, Samson. And so was Saul endued with strength and boldness from above, against the Ammonites, Philistines, and Amalechites, for the defence of the people of God. David likewise felt God's help most sensibly ever in his extreme persecutions. What shall I speak of the Prophets of God, whom God suffered so oft to be brought into extreme perils, and so mightily delivered them again ; as Helias, Hieremy, Daniel, Micheas, and Jonas, and many other, whom it were but too long to rehearse and set out at large? And did the Lord use his servants other- wise in the new law after Christ's incarnation ? Read the Acts of the Apostles, and you shall see, no. Were not the [} Ehud. Ed.] 74- A PITEOUS LAMEN'TATIOX. of^Go'iPs^de- -'^pf^stles cast into prison, and brought out by the mighty iiveraiice. hand of God ? Did not the angel dehver Peter out of the sti'ong prison, and bring him out by the iron gates of the city, and set him free? And when, I pray you? Even the same night before Herod appointed to have brought him in judgment for to have slain him, as he had a little before killed James, the brother of John. Paul and Silas, when after they had been sore scourged, and were put into the inner prison, and there were laid fast in the stocks ; I pray you, what appeai'ance was there that the magistrates should be glad to come the next day themselves to them, to desire them to be content, and to depart in peace ? ^Vho provided for Paul, that he should be safely conducted out of all dan- ger, and brought to Felix, the Emperor's deputy, when as both the high priests, the pharisees, and rulers of the Jews had conspired to require judgment of death against him, he being fast in prison, and also more than forty men had sworn each one to other, that tliey would never eat nor drink until they had slain Paul? A thing wonderful, that no reason could have invented, or man could have looked for: God provided Paul his own sister's son, a young man, that disap- pointed that conspiracy and all their former conjuration. The manner how the thing came to pass, thou mayest read in the twenty-third of the Acts; I will not be tedious unto thee here with the rehearsal thereof. Now, to descend from the Apostles to the martyrs that followed next in Christ's church, and in them likewise to de- clare how gracious our good God ever hath been to work wonderfully with them which in his cause have been in ex- treme perils, it were a matter enough to write a long book. I will here name but one man and one woman, that is, Athanasius, the great clerk and godly man, stoutly standing Lib.v.Cap.i. Christ's cause against the Arians ; and that holy woman, Blandina, standing so constantly in all extreme pains, in the simple confession of Christ. If thou wilt have examples of Lib.iv.v.vi. more, look and thou shalt have both these and a hundred IX. \ il^'v more in Ecclesiastica Historia of Eusebius, and in Tripartita Historia. But for all these examples, both of holy Scripture and of other histories, I fear me the weak man of God, encura- A PITEOUS LAMENTATION. 75 bered with the frailty and infirmity of the flesh, will have now and then such thoughts and qualms (as they call them) to run over his heart, and to think thus : " All these things which are rehearsed out of the Scripture, I believe to be true, and of the rest truly I do think well, and can believe them also to be true : but all these we must needs grant were special miracles of God, which now in our days are ceased, we see, and to require them at God's hands, were it not to tempt God V Well-beloved brother, I grant such were great wonderful f°]^J^.^i' works of God, and we have not seen many of such miracles t^me in our time, either for that our sight is not clear (for truly every"man God worketh with his his part in all times), or else be- them"°' ^"^^ cause we have not the like faith of them for whose cause God wrought such things, or because, after that he had set forth the truth of his doctrine by such miracles then suffi- ciently, the time of so many miracles to be done was expired withal. Which of these is the most special cause of all other, or whether there be any other, God knoweth : I leave that to God. But know thou this, my well-beloved in God, that God's hand is as strong as ever it was ; he may do what his gracious pleasure is, and he is as good and gi-a- cious as ever he was. Man change th as the garment doth; but God, our heavenly Father, is even the same now that he was, and shall be for evermore. The world without doubt (this I do believe, and there- fore I say) draweth towards an end, and in all ages God hath had his own manner, after his secret and unsearchable wis- dom, to use his elect ; sometimes to deliver them, and to keep them safe ; and sometimes to suffer them to drink of Christ's cup, that is, to feel the smart, and to feel of the whip. And though the flesh smarteth at the one, and feel- eth ease in the other, is glad of the one, and sore vexed in the other ; yet the Lord is all one towards them in both, and loveth them no less when he suffereth them to be beaten, yea, and to be put to bodily death, than when he worketh wonders for their marvellous delivery. Nay, rather he doth The Lord's more for them, when in anguish of the torments he stand- less in "d- eth by them, and strengtheneth them in their faith, to suffer in prosperi- in the confession of the truth and his faith the bitter pangs'^" 76 A PITEOUS LAMENTATION. of death, than when he openeth the prison-doors and let- teth them go loose : for here he doth but respite them to another time, and leaveth them in danger to fall in like peril again ; and there he maketh them perfect, to be without danger, pain, or peril, after that for evermore : but this his love towards them, howsoever the world doth judge of it, is all one, both when he delivereth and when he suffereth them to be put to death. He loved as well Peter and Paul, when (after they had, according to his blessed will, pleasure, and providence, finished their courses, and done their ser- vices appointed them by him here in preaching of his Gospel) the one was beheaded, and the other was hanged or cruci- fied of the cruel tyrant Nero (as the ecclesiastical history saith), as when he sent the angel to bring Peter out of prison, and for Paul's delivery he made all the doors of the prison to fly wide open, and the foundation of the same like an earthquake to tremble and shake. Thinkest thou, 0 thou man of God, that Christ our Sa- viour had less affection to the first martyr, Stephen, because he suffered his enemies, even at the first conflict, to stone him to death I No, surely : nor James, John's brother, which was one of the three that Paul calleth primates or principals amongst the Apostles of Christ. He loved him never a whit the worse than he did the other, although he suffered Herod the tyrant's sword to cut off his head. Nay, doth not Daniel Dan. xi. Say, Speaking of the cruelty of Antichrist his time : JEt docti in populo docehunt plurimos, et ruent in gladio, et in Jlammd, et in captivitate, et in rapind dierum, Et de eruditis ruent, ut conflentur, et eligantiir, et dealbentur, t^-c. That is, " And the learned (he meaneth truly learned in God's law) shall teach many, and shall fall upon the sword, and in the flame (that is, shall be burnt in the flaming fire), and in captivity (that is, shall be in prison), and be spoiled and robbed of their goods for a long season." And after a little, in the same place of Daniel, it followeth : " And of the learned there be, which shall fall or be overthrown, that they may be known, tried, chosen, and made white" — he meaneth be burnished and scoured anew, jjicked and chosen, and made fresh and lusty. If that then was foreseen for to be done to the godly learned, and for so gracious causes, let every A PITEOUS LAMENTATION. 77 one to whom any such thinj^ by the will of God doth chance be merry in God and rejoice, for it is to God's glory and to his own everlastinjr wealth. Wherefore well is he that ever he was born, for whom thus graciously God hath pro- vided, having grace of God, and strength of the Holy Ghost, to stand stedfastly in the height of the storm. Happy is he that ever he was born, whom God, his heavenly Father hath vouchsafed to appoint to glorify him, and to edify his church, by the effusion of his blood. To die in Christ's cause is an high honour, to the which Martyrdom Y an high ho- no man certainly shall or can aspire, but to whom God nour. vouchsafeth that dignity ; for no man is allowed to presume for to take unto himself any office of honour, but he which is thereunto called of God. Therefore John saith well, speaking of them which have obtained the victory by the blood of the Apoc. xH. Lamb, and by the word of his testimony, that they loved not their lives even unto death. And our Saviour Christ saith : " He that shall lose his life for my cause shall find it." And this manner of speech pertaineth not to one kind of Christians (as the worldly do wickedly dream), but to all that do truly pertain unto Christ. For when Christ had called unto him the multitude together with his disciples, he said unto them (mark that he said not this to the disciples and Apostles only, but he said it to all), " Whosoever will follow me, let him forsake or deny himself, and take up his cross and follow me : for whosoever will save his life, shall lose it" (he meaneth whosoever will, to save his life, both forsake or leave him and his truth) ; "and whosoever shall lose his life for my cause and the Gospel's sake, shall save it : for what shall it profit a man if he shall win the whole world and lose his own soul, his own life? or what shall a man give to recompense that loss of his own life and of his own soul?" "Whosoever shall be ashamed of me and my words (that is, to confess me and my Gospel) before this adulterous and sinful generation, of him shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels." Know thou, 0 man of God, that all things are ordai.ied for thy behoof, and to the furtherance of thee towards thy salvation. " All things," saith Paul, " worketh with the good to goodness," 78 A PITEOUS LAJIEXTATIOX. even the enemies of God; and such kind of punishments whereby they go about to destroy them, shall be forced by God's power, might, and fatherly providence, for to do them service. It is not as the wicked thinketh, that poverty, adversity, sickness, tribulation, yea, painful death of the godly, be tokens that God doth not love them; but even clean the contrai-y, as all the whole course of Scripture doth evidently declare ; for then he would never have suffered his most dear beloved, the patriarchs, to have had such troubles, his Pro- phets, his Apostles, his martyrs, and chief champions and maintainers of his truth and gospel, so cruelly of the wicked to have been murdered and slain : " of the which some were Heb. xi. racked, as the Apostle saith, and would not be dehvered, that they might receive a better resm-rection. Some were tried by mockings and scourgings, yea moreover by bonds and imprisonment : they were stoned ; they were hewn and cut asunder ; they were tempted ; they were slain with the sword ; they wandered up and down in sheeps"' sldns and goats' skins, being forsaken, afflicted, and tormented; such men as the world was not worthy to have, wandering in wildernesses, in mountains, in dens and caves of the earth. All these were approved by the testimony of faith, and re- ceived not the promise, because God did provide better for us, that without us they should not be consummated.'''' They tarry now for us undoubtedly, longing for the day; but they are commanded to have patience ; " yet,'''' saith the Lord, "a little while," until the number of their fellow-servants be fulfilled, and of their brethren which are yet to be slain, as they were. Now, thou, 0 man of God, for our Lord's sake, let us not, for the love of this life, tarry then too long, and be oc- casion of delay of that glorious consummation, in hope and expectation whereof they departed in the Lord, and the which also the li\'ing, endued with God''s Spirit, ought so earnestly to desire and to groan for with all the creatm-es of God. Let us all with John, the servant of God, cry in our hearts unto Apoc.xxii. our Saviour Christ, Veni Domine Jesu, "•Come, Lord Jesu, come.'''' For that when Christ, which is our life, shall be made manifest and appear with him in glory, then shall the A PITEOUS LAMENTATION. 79' children of God appear what they be, even like unto Cln-ist ; for this our weak body sliall be transfigurated and made like unto Christ's glorious body, and that by the power whereby he is able to subdue unto himself all thinjrs : then that which is now corruptible, shall be made incorruptible : that is now vile, shall then be made glorious ; that is now weak, shall rise then mighty and strong; that is gross and carnal shall be made fine and spiritual ; for then we shall see and have the unspeakable joy and fruition of the glorious majesty of our Lord, even as he is. Who or what then shall let us to jeopardy, — to jeopardy? — yea, to spend this life, which we have here, in Christ's cause, in our Lord God his cause? 0 thou therefore, man of God, thou that art laden, and so letted like unto a woman with child, that thou canst not fly the plague; yet if thou lust after such things as I have spoken of, stand fast, whatsoever shall befall in thy Master's cause ; and take this thy letting to fly for a calling of God to fight in thy Master Christ his cause. Of this be thou certain, they can do nothing unto Nothinar thee, which thy Father is not aware of, or hath not foreseen without before ; they can do no more than it shall please him to suf- sight, fer them to do for the furtherance of his glory, edifying of his church, and thine own salvation. Let them then do what they shall, seeing to thee, 0 man of God, all things shall be forced to serve, and to work with thee unto the best before God. 0 be not afraid, and remember the end. All this which I have spoken for the comfort of the lamentable case of the man whom Christ calleth women with child, I mean to be spoken hkewise to the captive and prisoner in God's cause : for such I count to be, as it were, already summoned and pressed to fight under the banner of the cross of Christ, and, as it were, soldiers allowed and taken up for the Lord's wars, to do to their Lord and Master good and honourable service, and to stick to him, as men of tmsty service in his cause, even unto death ; and to think their life lost in his cause is to win it in eternal glory for evermore. Therefore now to conclude, and to make an end of this treatise, I say unto all that love God, our heavenly Father, that love Christ Jesus, our Redeemer and Saviour ; that love 80 A PITEOUS LAMENTATION. to follow the ways of the Holy Ghost, which is our Com- forter and Sanctifier of all ; unto all that love Christ's spouse and body, the true Catholic church of Chi'ist, yea, that love life and their own souFs health ; I say unto all these. Hearken, my dear brethren and sisters, all you that be of God, of all sorts, ages, dignities, or degree ; hearken to the word of our Saviour Jesus Christ, spoken to his Apostles, and meant to Matt. X. all his, in Saint Matthew's Gospel: "Fear not them which kill the body, for they cannot kill the soul ; but fear him more which may destroy, and cast both body and soul into hell fire. Are not two small sparrows sold for a mite, and one of them shall not fall or light upon the ground without yom' Father? all the hairs of your head be numbered. Fear them not, you are much more worth than are the little spar- rows."— "Every one then that confesseth me before men, him shall I likewise confess before my Father which is in heaven. But whosoever shall deny me before men, I shall deny him likewise before my Father which is in heaven." The Lord grant us therefore of his heavenly grace and strength, that here we may so confess him in this world, amongst this adulterous and sinful generation, that he may confess us again at the latter day, before his Father which is in heaven, to his glory and our everlasting comfort, joy, and salvation. To our heavenly Father, to our Saviour and Redeemer Jesus Christ, and to the Holy Ghost, be all glory and honour now and for ever. Amen. Note. — [To the letters of Careless, which have the sig- natures following those of Ridley, i. e. beginning F. 1 — the date 1556 is prefixed and this colophon is appended. Imprinted at London by Willyam Powell, dvvellying in Fletestrete at the sygne of the George, near to Sainct Dunstans Churche. Ed.] A TREATISE ox THE WORSHIP OF IMAGES. WmiTIN I!Y NICHOLAS RIDLEY, BISHOP OF LOVDOV. [ridley.] I^AVlicn any note is not enclosed in brackets amd signed Ed. it is Ridley's own quotation, and merely removed from the text for the sake of uniformity. The Treatise itself was first published by Fox in his "Acts and Monuments." Ed.] A TREATISE OF DR NICHOLAS RIDLEY, IN THE NAME, AS IT SEEMETH, OF THE WHOI.E CLERGY, ADDRESSED TO KING EDWARD VI., CONCERNING IMAGES, THAT THEY ARE NOT TO BE SET UP NOB WORSHIPPED IN CHURCHES. FIRST PART. Certain reasons which mor-c its that we cannot with safe consciences give our assents that the Images of Christ, S;c., should be placed and erected in Churches. First, the words of the commandment, "Thou shalt not Maicdictus no ATI • lionio qui make to thyself any graven image, &c. And the same is facit sculp. •' . r . tile et coii- repeated more plainly, " Cursed is the man which raaketh a natiie, etc. ^ . , , • • etponitilluil graven or molten image, &c., and setteth it m a secret place, in abscon- and all the people shall say. Amen." e.\o(1. xx. ^ •'' Deut. xxvii. In the first place, these words are to be noted : " Thou shalt not make to thyself that is, to any use of religion. In the latter place, these words : " And setteth it in a secret place for no man then durst commit idolatry openly. So that, comparing the places, it evidently appears that im- ages, both for use of religion and in place of peril' for idolatry, are forbidden. God, knowing the inclination of man to idolatiy, sheweth the reason why he made this general prohibition: " Lest xe forte er- peradventure thou, being deceived, shouldst bow down to them tus adores ,,.,,„ ea et colas. and worship them. This general law is generally by all to be observed, not- withstanding that peradventure a great number cannot be hurt by them, which may appear by the example following. [} Placed where there is danger of their being worshipped. Ed.] t;— 2 84 A TREATISE i)eut. vii. forbade the people to join tlieir children in marriage ttnTtTuum ^\ "'tli strangers, adding the reason : " For they will seduce thy sequatui- SOU, that he shall not follow me." """ ^loses^ was not deceived or seduced by Jethro''s daughter, nor Boaz by Ruth, being a woman of Moab. And yet for all that, the general law was to be observed, " Thou shalt join no marriage with them."" And so likewise, " Thou shalt not make to thyself any graven image," &c. In Deuteronomy God gives a special charge to avoid images : " Beware that thou forget not the covenant of the Lord thy God which he made with thee, and so make to thy- self any graven image of anything which the Lord hath for- bidden thee ; for the Lord thy God is a consuming fire, and a jealous God. Tf thou have children and nephews, and do dwell in the land, and, being deceived, make to yourselves any graven image, doing evil before the Lord your God, and provoke him to anger, I do this day call heaven and earth to witness that you shall quickly perish out of the land which you shall possess ; you shall not dwell in it any longer, but the Lord will destroy you and scatter you amongst all nations." Note what a solemn obtestation God useth, and what grievous punishments he threateneth to the breakers of the second commandment. In the tabernacle and temple of God no image was by God appointed to be set openly, nor by practice afterwards used or permitted, so long as religion was purely observed ; so that the use and execution of the law is a good interpreter of the true meaning of the same. If, by virtue of the second commandment, images were not lawful in the temple of the Jews, then by the same com- mandment they are not lawfiJ in the churches of the Christ- ians. For being a moral commandment, and not ceremonial (for, by consent of writers, only a part of the precept of ob- serving the Sabbath is ceremonial), it is a perpetual com- mandment, and bindeth us as well as the Jews. The Jews by no means would consent to Herod, Pilate, It should be remembered that Moses acted previous to the pro- mulgation of the law in question, and Boaz in obedience to a peculiar, and in his case superior one. Ed.] COXCERNING IMAGES. 85 or Petronius, that images should bo placed in the temple of Jerusalem ; but rather offered themselves to death than assent unto it: who, besides that they are commended by Josephus- ^oI^^^p''].!^ for observing the meaning of the law, would not have endan- i^Ji'';^^?j('- ' gered themselves so far, if they had thought images had been ^^i'- ^ •'•"'i indifferent in the temple of God. For as St Paul saitli, 'i^^utm- ^Vhat hath the temple of God to do with idols?" ^JZ\fm\^. God's Scripture in no place commends the use of images, but in a great number of places doth disallow and condemn them. They are called, in the book of Wisdom, the trap and snare of the feet of the ignorant. It is said, the invention of them was the beginning of spi- ritual fornication ; and that they were not from the beginning, neither shall they continue to the end. In the fifteenth cliapter of the same book it is said, "Their pictures are a worthless labour." And again, '-They umbiapic- i o ^ J tiirap, labor are worthy of death that put their trust in them, that make sine tructu. them, that love them, and that worship them." The Psalms and prophets are full of like sentences ; and how can we then praise that which God's Sj)irit doth always dispraise ? Fmlhermore, an image made by a father, as appears in the same book^, for the memorial of his son departed, was the first invention of images, and occasion of idolatry. How much more, then, shall an image made in the memoiy of Christ, and set up in the place of religion, occasion the same offence? Images have their beginning from the heathen ; and upon no good ground, therefore, can they be profitable eusck -"Eo to Christians. Wliereunto Athanasius agrees, when writing iii>. vii. cap' of images against the Gentiles'' : The invention of images P Ed. Genev. 1G.35, p. ,596. 624. 640. Ed.] ^ "Thus some parent mourniiia; bitterly for a son who hatli been taken from him, makes an image of his child ; and him who before had been to his family as a dead man they now begin to worship as a god ; lites and sacrifices being instituted to be observed by his dependents." Book of Wisdom, xiv. [♦ Euseb. Eccl. Hist. lib. vii. c. 8. Ed. Par. IGoO, p. 20.5. En.] P Athanasius, Cont. Gentes. r'l twv ac i wTiteth thus : " Little cmldren, keep yourselves from the shape itself, or form of them'."'' Images in the Church either serve to edify or to desti'oy. If they edify, then is there a kind of edification which the Scriptures neither teach nor command, but always disallow : if they destroy, they are not to be used ; for in the Church 1 Cor. xiv. of God all things ought to be done to edify. The commandment of God is, " Thou slialt not lay a stumbling-block or a stone before the blind and, " Cursed is he that maketh the blind to wander in liis way." The simple and unlearned people who have been so long under blind guides, are blind in matters of religion, and in- clined to error and idolatr}-. Therefore, to set images before Nam laquei them to stumblc at (for thev are snares and traps for the pedibus ii-„„,. , " pi sipientium feet of the Ignorant), or to lead them out of the true way, is not only against the commandment of God, but deserveth also the malediction and cm-se of God. The use of images is, to the learned and confii-med in knowdedge, neither necessary nor profitable. To the super- stitious, it is a confirmation in error. To the simple and weak, an occasion to fall, and very ofPensiA-e and wounding to their consciences ; and therefore very dangerous. For St 1 Cor. ix. Paul saith, " Offending the brethren and wounding their weak consciences, they sin against Christ." And JNIatthew xviii : " ^Voe be to him by whom offence or occasion of falling coraeth ; it were better that a millstone were tied ^ Filioli custodite vos ab idolis, non jam ab idololatiia quasi sxh officio, sed ab idolis, i.e. ab ijisa effigie eonim. [Ed. Par. Kigalt. 1C41. p. 126—7. Ed.] CONCERNING IMAGES. 87 about his neck, and he cast into the sea, than to offend one of the little ones that believe in Christ." And where an ob- jection may be made that such offence may be taken away by sincere doctrine and preaching, it is to be answered, that is not sufficient ; as liereafter more at large shall appear. And though it should be admitted as true, yet it should follow that sincere doctrine and preaching should always, and in all places, continue as well as images : and so that wheresoever an image were erected to offend, there should also, of reason, a godly and sincere preacher be continually maintained ; for it is reason that the remedy be as large as the offence, the medicine as general as the poison ; but that is not possible in the realm of England, if images should be generally allowed, as reason and experience may teach. As good magistrates, who intend to banish all whoredom, do drive away all naughty persoas, especially out of such places as be suspected ; even so images, being " Meretrices," id est, " Whores" — for that the worshipping of them is called in the prophets fornication and adultery — ought to be banish- ed, and especially out of churches, which is the most suspected place, and where the spiritual fornication hath been most committed. It is not expedient to allow and admit that which is hurt- ful to the greatest number ; but in all churches and common- wealths the ignorant and weak are the greatest number, to whom images are hurtful, and not jjrofitable. And whereas it is commonly alleged that images in churches stir up the mind to devotion, it may be answered that, contrariwise, they rather distract the mind from prayer, hearing of God's word, and other godly meditations ; as we I'ead that in the council chamljer of the Lacedtemonians no picture or image was suffered, lest, in consultation of weighty matters of the common weal, their minds, by the sight of the outward image, might be occasioned to withdraw or to wander from the matter. The experience of this present time declareth, that those parts of the realm which think, and are persuaded, that God is not offended by doing outward reverence to an image, most desire the restitution of images, and have been most diligent to set them up again : restitution, therefore, of them by com- ss A TREATISK moil authority shall confirm them more in their error, to the danger of their souls, than ever they were before. For, as one man writeth, '■ Nothing is more certain or sure than that which of doubtful is made certam'.'" The profit of images is uncertain ; the peril, by experience of all ages and states of the Church, as afore, is most certain. The benefit to be obtained by them, if there be any, is very small ; the danger in seeing of them, which is the danger of idolatiT, is the greatest of all other. Now, to allow a most certain peril for an uncei-tain profit, and the greatest danger for the smallest benefit, in matters of ftiith and religion, is a tempting of God and a grievous offence. SECOND PART. ProUUloiis oat of the Fathers, Councils-, nud Hhtories. FiUriT, it is manifest, that in the primitive Church images were not conmionly used in cliiu*ches, oratories, and places of assembly for religion ; but they were generally detested and abhorred, insomuch that the want of imagery was objected to the Christians by the heathen, as a crime. r.ib. iv. foil- Origen relates that Celsas objected the lack of images-. Amobius saith also, that the Ethnics accused the Christ- ians, that they had neither altars nor images^. Zephirinus in his '-Commentary upon the Apology of Ter- tullian, " gathers thus of Tertullian's words : That place of ])oi-sua.sion were very cold, and to no purpose at all, except we hold tliis always, that Christians in those days did hate, most of all, images, with their trim deckinf; and ornaments^." Lib. i. ("ip. Irenseus reproves the heretics called Gnostics, because that they earned about the image of Christ, made in Pilate's ' Nihil magis est tcrtum quain (juod ex dubio factum est certum. Ed. Pai: Ben. torn. i. p. ry24. Ed.] P Ed. Par. de la Barre. 1.382, p. 137. Ed.] ' Qui locus pcrsuadendi fiigeret penitus, nisi perpetuo illud tenea- nms, Chiistiauos tunc temporis odisse niaximc statuas cum suis ovna- mentis. [Ed. Col. l()2-2,. p. 14.1. Ed.] CONCERNING IMAGES. 89 time, after his own proportion^ (which were much more to be esteemed than any that can be made now) ; using also, for declaration of their affection towards it, to set garlands tipon the head of it°. Lactantius affirms plainly', " It is not to be doubted, that Lib. nivin. there is no religion wlierever there is any image. It Christ- cap. is. ians then had used images, he would not have made his proposition so large. St Aujaistine" commends Varro the Roman in these words: Def'V'tate ° _ Dei, lib. IV. " Since Varro thought religion might be kept more purely cap- si. without images, who does not see how near he came to the truth V So that not only by Varro's judgment, but also by St Augustine's approbation, the most pure and chaste ob- servation of religion, and the nearest the truth, is to be without images. The same St Augustine, in Ps. cxiii., hath^ these words : " Images have more force to bow down and crook the silly soul, than to teach it." And upon the same Psalm he moves this question'": •'Every child, yea, every beast knoweth that it is not God which they see ; why, then, doth the Holy Ghost so oft give warning to beware of that which all do know V St Augus- tine answers": '-When they arc set in churches, and begin ' Made like to the actual bodily form and proportion in which Christ appeared upon earth. Gnosticos so autem vocant, ct imagines (juasdam quidem depictas, ijuasdam autem ct de rcliquii materia fabricatas, habeut, dicentes forraam Christi factam a Pilato illo in tempore, quo fuit Jesus cum hominibus, i t has coronant. — S. Ir. Op. Par. Ben. 1710, p. 105. Ed.] ' Non est dubium, quin religio nulla sit ubicunque simulacrum est. [Ed. Oxon. 1G84, p. 203. Ed.] Qiium Varro ej'intimarerit castius sine simulacris observavi religi- onem, quis non videt quantum apiiropinquavcrit vevitati ? [The words in Italics are not Augustine's. — Ed. Ben. Par. I(j81, tom. vii. col. 112. En.'] " Plus valent simulacra ad curvandam infelicem animam • • • quam ad corrigendam. — [Ed. Par. Ben. 1G81, tom. iv. col. 12G2. Ed.] Quivis puer, immo quaevis bcstia scit, non esse Deum quod vident : cur ergo Spiritus Sanctus toties monet cavendum qiiod omnes sciunt ? " Quoniam cum ponuntur in templis, et semel incipiunt adorari a multitudine, statim nascitur sordidissimus affectus erroris. [The genuine words of Augustine are : " Quis puer interrogatus non hoc ccrtum esse respondeat, ({uod simul- .icra gentium os habent et non loquuntur, oculos habent et non vide- 90 A TREATISE once to be worshipped of the multitude or common people, straightway springs up a most filthy affection of error." This place of St Augustine well opens how weak a reason it is to say, images are a thing indifferent in chambers and in churches ; for the alteration of the place, manner, and other circumstances, oftentimes alters the natm-e of the thing. It is lawful to buy and sell in the market, but not so in churches. It is lawful to eat and drink, but not so in churches, tis domos acl And therefore saith St Paul : " Have you not houses to eat bibendmiT and drink in? Do you contemn the Church of God?" siam Dei Many otlicr actions there be, which are lawful and honest in tis? ' private places, which are neither comely nor honest, not onlj' in churches, but also in other assemblies of honest people. Tertullian saith he used sometimes to burn frankincense in his chamber, which was then used by idolaters, and is so still in the Eomish churches ; but he joineth withal : " But not after ^ such a rite or ceremony, nor after such a fashion, nor \\ith such preparation or sumptuousness, as it is done before the idols." So that images placed in churches, and set in an ho- nourable place of estimation, as St Augustine saith, and especially over the Lord's table, which is done (using the words of TertuUian) after the same manner and fashion which the Papists used, especially after so long continuance of abuse of images, and so many being bhnded with super- stitious opinion towards them — cannot be counted a thing indifferent, but a most certain ruin of many souls. bunt, et ctetcra quae Jivinus scrmo contexuit — cur ergo tantopcre Spiritus Sanctus curat Scripturarum pluriinis locis hccc insinuare, atque incul- care velut inscientibus, quasi non omnibus apertissima atque notissima, nisi quia species membrorum quam naturaliter in aiiimantibus viven- tem videre atque in nobismetipsis sentire consucvimus, quanquara ut illi asserunt in signum aliquod fabrefacta atque eminenti collocata suggestu, cum adorari atque Iionorari a multitudine cceperit, paret in unoquoque sordidissimum erroris affectum," &c. &c. Ed. Ben. Par. 1C81, tom. iv. col. 1261. c.d. ^ — Basil. 1542, tom. viu. col. 130G. ^ ^ ' Sed non eodem ritu, nec eodem habitu, nec eodem apparatu, quo agitur apud idola. [^Tertullian. de Corona JMilitis. Cap. 10. Ed. Rigalt. 1G41. Paris, p. 120. Ed.] COXCERXING IMAGES. 91 Epiphanius, in his epistle to John Bishop of Jerusalem (which epistle was translated out of the Greek by St Jerome, shewing that it is likely that Jerome disliked not the doctrine of the same), writes a fact of his own, which most clearly declares the judgment of that notable learned bishop con- cerning the use of images: his words are these: "When- I came to a village called Anablatha, and saw there, as I passed by, a candle burning, and enquiring wliat place it ■was, and learning that it was a church, and had entered into the same to pray, I found there a veil or cloth hang- ing at the door of the same church, dyed and painted, having on it the image of Christ, as it were, or of some saint — for I remember not well whose it was. Then, when I saw this, that in the Church of Christ, against the autho- rity of the Scriptures, the image of a man was hung up, I cut it in pieces," »fcc. And a little after: "And commanded that such manner of veils or cloths, which are contrary to our religion, be not hanged in the Church of Christ." Out of this place of Epiphanius divers notes are to be observed : — First, that, by the judgment of this ancient Father, to permit images in churches is against the authority of the Scriptm-es, meaning against the second commandment : "Thou shalt not make to thyself any gi-aven image," Sec. Secondly, that Epiphanius rejecteth, not only graven and molten, but also painted images ; for if he cut in pieces the image painted on a ^ eil hanging at the church door, what would he have done if he had found it over the Lord's Table? Thirdly, that lie spareth not the image of Christ : for no doubt that image is most perilous in the church, of all other. P Quum venissem ad villam qua; dicitur Anablatlia, vidissemque ibi prffitcricns luccrnam ardentem, et interrogasscm quis locus esset, didicissemque esse Ecclesiam, ct intrasseni ut orarem, invcni ibi velum pendens in foribus cjusdera ecclesitc, tinctum atque depictum, et habens imaginem quasi Christi vel sancti cujusdam, non enira satis niemini cujus fuit. Cum ergo hoc vidissem in Ecclcsia Christi contra auctori- tatem scripturarum liominis penderc imaginem, scidi illud * * et prfficepi in Ecclesia Christi istiusmodi vela, qua; contra rcligionem nostram veniunt, non apjiendi. [Ed. Par. Ben. 1700. toni. iv. col. 820-829. Ep. ex. En.] 92 A TREATISE Fourthly, that he did not only remove it, but with a vehemency of zeal cut it in pieces; following the example of the good King Hezekiah, who brake the brazen serpent and burnt it to ashes. Last of all, that Epiphanius thinketh it the duty of vigilant bishops to be careful that no such kind of pamted images are permitted in the Church.. Serenus, bishop of Massiha, broke do^Ti images, and de- «r^^^i» stroyed them, when he saw them begin to be worshipped'. epist. cv. Experience of the times since has declared whether of the two sentences were better. For since Gresorv's time the images standing in the ^\'estern Clim-ehes have been overflowed with idolatry, notwithstanding his or other men''s doctrine ; whereas, if Serenus's judgment had univei-sallv taken place, no such thing had happened : for if no images had been suffered, none could have been worshipped ; and consequently no idolatrj- conunitted by them. THIRD PAET. To recite the proceedings in Histories and Councils about the matter of Images, would require a long discourse, but it xhall be sufficient here briefly to touch a feu: It is manifest to them that read histories, that not only emperors, but also divers and sundiy councils in the Eastern (Jhurch, have condemned and abolished images, both by de- crees and examples. Booki\. Petrus Crinitus, in his book of "Honest Discipline," wrote out of the emperors" books these words" : '• Valens Pi-a?terea indico dudum ad nos pcrvenisse, quod fratcmitas vestra quosdam imaginum adoratores aspiciens, easdem in ecclesiis imagines eonfregit atquc projecit. Et quidem zelum vos, ne quid nianu factum adorari posset, liabuisse laudavimus, sed frangere easdem imagines non deljuisse iadicamus. Idcirco euim pictura in ecclesiis adhibetur, ut lii qui literas nesciunt saltern in parietibus videndo legant, quae legere in codicibus non valent. Tua ei-go fraternitas et illas servare et ab earum adoratu populum prohibere debuit ; quatenus et literanim nescii haberent unde scientiam liistorise colligerent, et populus in picturiE adoratione minima peccaret. Greg. Mag. Op. Regist. lib. ix. Indict. 2. Ed. Ben. Par. 170.5, vol. ii. col. lOOG. Ed.] ^ A'alens et Theodosius imperatores prrefecto prietorio ad hunc modum scripscmnt. Quum sit nobis cura diligens in rebus omnibus CONCERNING IMAGES. 93 and Theodosius, the emperors, wrote to the protorian prefect in this sort : ' ^Vhereas we are very careful that the rehgion of Almighty God should be kept in all things ; we permit no man to cast, grave, or paint the image of our Saviour Christ, either in colours, stone, or other matter : but where- soever it be found, we command it to be taken away, punish- ing them most grievously that shall attempt anything con- trar}' to our decrees and empire/ " Leo III., a man commended in histories for his excellent virtues and godliness, (who as is judged of some men was the author of the book de re niilitari, that is of the feats of war, being translated out of Greek by Sir John Cheke, and dedicated to king Henry the Eighth your highness^ father^,) by public authority commanded abolishing of images, and in Constantinople caused all the images to be gathered together on a heap, and burned them to ashes. Constantine, his son, assembled a council of the bishops of the Eastern Church, in which council it was decreed as follows: "It is not lawful for them that believe in God through Jesus Christ, to have any images, either of the Creator or of any creatures, set up in the temples to be worshipped ; but rather that all images, by the law of God, and for the avoiding of offence, ought to be taken out of churches." Which decree was executed in all places where any images were, either in Greece or in Asia. But in all these times the bishops of Rome, rather maintaining the authority of Gregory, than, like Christian bishops, weighing the peril of the Church, always in the assemblies allowed images. Not long after the bishop of Rome, practising with Tharasius, patriarch of Constantinople, obtained of Irene, the empress, her son Constantine being then young, that a superni numinis religionom tucri ; signum salvatoris Christi nemini concedimus coloribiis, lapide, aliave materia fingere, insculpcre, aut pin- gere, sed quocunque reperitur loco, tolli jubemus, gravissiina poena eos mulctando, qui contiarium decretis nostris et imperio quicquam ten- taverint. Pet. Criii. de Hon. Discip. lib. ix. c. 9. The work " de apparatu bellico, or Tactica," of which the treatise de re militari is the first chapter, was not the work of Leo III., other- wise called Iconoclastes, but of Leo VL who was sumamed Pacificus, Philosophus, and Sapiens. Cave, Hist. Literaria. Ed.] 94> A TREATISE council should be called at Nice, in which the Pope's legates were presidents, which appeared well by their fruits ; for in that council it was decreed, that images should not only be permitted in churches, but also worshipped ; which council was confuted by a book written by Charlemagne, the emperor, calling it a foolish and arrogant counciP. Soon after this council arose a sharp contention between Irene, the empress, and her son, Constantine VI., the emperor, who destroyed images. And in the end, as she had before wickedly burned the bones of her father-in-law, Constantine V., so afterwards imnaturally she put out the eyes of her son, Constantine VI. To be short, there never was anything that made more division, or brought more miscliief into the Church, than the controversy of images ; by reason wliereof, not only the Eastern Church was divided from the Western, and never since perfectly reconciled, but also the empire was cut asun- der and divided, and the gate opened to the Saracens and Turks to enter and overcome a great part of Christendom. The fault whereof most justly is to be ascribed to the patrons of images, who coidd not be contented with the ex- ample of the primitive Chm-ch, being most simple and sin- cere, and most agreeable to the Scripture — (for as Tertullian saith", "What is the first, that is true, and that which is later is counterfeit") — but with all extremity they maintained the use of images in churches, whereof no profit nor advan- tage ever grew to the Church of God. For it is evident that infinite millions of souls have been cast into eternal damnation by the occasion of images used in place of re- ligion ; and no history can record that ever any one soul was won unto Clu-ist by having of images. But lest it might appear that the Western Church had always generally re- tained and commended images, it is to be noted that in a council holden in Spain, called the Eliberian CounciP, the P See the nine canons of that council (the 2nd Nicene,) Crabbs. Con. Gen. torn. ii. p. 465—6, Ed. Colon. 1551. Ed.] Id esse verum quodcunque primum; id esse adulterum quod- cunqiic posterius. Tertullian. cont. Praxeam, Sect. 2. Op. p. 405. Ed.] P Held at Elvira, near Granada, about a.d. 305. Labbe', Cone. Gen. torn. i. col. 995. Ed.] CONCERNING IMAGES. 95 use of images in churches was clearly prohibited in this form of words : " ^Vc decree that pictures ought not to be in churches, lest that be painted upon the walls wliich is worshipped or adored \" But, notwithstanding this, experience hath declared, that neither assembling in councils, neither writings, preachings, decrees, making of laws, prescribing of punishments, hath holpen against images, to which idolatry has been committed, nor against idolatry whilst images stood. For these blind books and dumb schoolmasters (which they call layman's books) liave more prevailed by their carved and painted preaching of idolatrv-, than all other written books and preach- ings in teaching the truth, and the horror of that vice. Having thus declared unto your Highness a few causes out of many which move om* consciences in this matter, we beseech your Highness most humbly not to strain us any further, but consider that God's word threateneth a terrible judgment unto us, if we, being pastors and ministers in his Church, should assent unto the thing which in our learning and conscience we are persuaded tendeth to the confirmation of error, superstition, and idolatry, and finally, to the ruin of the souls committed to our charge, for which we must give an account to the Prince of pastors at the last day. Heb. xiii. \ Peter v. VV"e pray your jMajesty also not to be offended with this our plainness and liberty, which all good and Christian princes have ever taken in good part at the hands of godly bishops. St Ambrose, writing to Theodosius the emperor, useth these words', that is to say: "Neither is it the part of an Epist. lib.v. emperor to deny free liberty of speaking, nor yet the duty ^''"'* of a priest not to speak what he thinks." And again": " In Placuit in Ecclcsiis picturas esse non deberc, ne quod colitur aut adoratur in parietibus dcpiugatur. |^Can. 3f>. Crabbs. Con. Gen. Col. vol. i. p. 284. Ed.] Sed neque imperiale est libertatem dicendi negare, nequc sacerdotale quid sentiat non diccre. [S. Ambios. Op. Ed. Par. Ben. 1690, Ep. xxix. col. 046. Ed.] In causa vero Dei quem audies, si sacerdotcm non audies, eujus majore peccatur pcriculo? Quis tibi venim audebit ditcre,si sacerdos non audeat ? [S. Anibros. Op. Ed, Ben. Par, 1C90, Ep. xxix. col. 947. Ed.] ffi A TREATISE COXCERXIXG IMAGES. (jrocVs cause whom wilt thou hear, if thou wilt not hear the ])riest, to whose great peril the fault should be committed ? W ho dare say the truth unto thee if the priest dare not?" These and such like speeches of St Ambrose Theodosius and Valentinianus, the emperors, always took in good part ; and we doubt not but your Grace will do the like, not only of whose clemency, but also beneficence, we have largely tasted. We beseech your Majesty also, in these and such like controversies of religion, to refer the discussion and deciding of them to a synod of your bishops and other godly learned men, according to the example of Constantinus Maximus, and other Clii'istian emperors, that the reasons of both parties being examined by them, the judgment may be given uprightly in all doubtful matters. And to return to this present matter, we most humbly beseech your ISIajesty to consider, that besides weighty causes in policy which we leave to the wisdom of your lionourable councillors, the establishment of images by your authority shall not only utterly discredit our ministers as builders up of the things which we have destroyed, but also blemish the fame of your most godly father, and also of such notable fathers as have given their life for the testimony of God's truth, who by pubhc law removed all images. The almighty and everlasting God plentifully endue your Majesty with his Spirit and heavenly wisdom, and long pre- serve your most gracious reign and prosperous government over us, to the advancement of His glory, to the overthrow of superstition, and to the benefit and comfort of all your Highnesses loving subjects. CONFERENCES. CERTAIN GODLY, LEARNED, AND COMFORTABLE CONFERENCES BETWEEN NICHOLAS RIDLEY, SOMETIME BISHOP OP LONDON, AST* HUGH LATIMER, SOMETIME BISHOP OF WORCESTER, DURING THE TIME OF THEIR IMPRISONMENT. A, D. 1556. f RIDLEY.] 7 tettuenc tfft ttDo MebmnH dFatJm anD ^olp tnartpr0 of ©Ibriet, ilicola^ MpHlep late bimfiovvt of Uondon> and Bt^ljcp of eoometer during tl^e tpme of fl^fir itn« pri0onmentc0. IBs. 11 C, ' 1R{)9l)t Btarc (n iljc sigljt of tljc • ICovHt is ll)s Vml) of Ijis Saintes. ?lnno 1556. TO THE READER. Grace and peace &c. Good Christian Reader, here are set forth for thine instruction and comfort certain learned and comfortable conferences between the two reverend and godly fathers, M. Ridley and M. Latimer, whose bodies the Romish tyranny of late hath tormented, and fire hath consumed ; whose souls mercy hath embraced, and heaven hath received ; yielding the one unto the enemy to death, for testimony of the truth ; commending the other unto God, in sure hope of life. And forasmuch as these their scrolls and writings were by God's good providence preserved, and as it were raked out of the ashes of the authors — containing as well comfortable consolation for such as are in the school of the Cross, as also good and profitable admonition for them which (either of ignorance, either of infirmity, or by flattering of themselves with vain pretences) do yield unto the wicked world — the reverence due to the reverend fathers, the zeal towards the setting forth of the tried truth, and the ready good will to comfort and confirm weak consciences, would not suffer thee any longer to want these small treatises and yet no small treasures ; that as in life they profited thee by teaching, and in death by example, so after death they may do thee good by writing. And albeit the matter of itself is sufficient to commend itself, yet it cannot be, but the worthiness of the writers will increase credit, and give no small authority to the writings. M. Latimer came earlier in the morning, and was the more ancient workman in the Matt. xx. Lord's vineyard ; who also may very well be called (as divers learned men have termed him) the Apostle of England, as one much more worthy of that name for his true doctrine, and for his sharp reproving of sin and superstition, than was 7— a 100 TO THE READER. Augustine, bishop of Canterbury, for bringing in the pope's monkery and false religion. M. Ridley came later, about the eleventh hour; but no doubt he came when he was effectually called : and from the time of his calling became a faithful labourer, terrible to the enemies for his excellent learning, and therefore a meet man to rid out of the Lord's vineyard the sophistical thorns of the wrangling adversaries; which did well appear in all disputations and conferences that Avere in his time, and partly doth appear in these short treatises following. But what shall it need in many words to praise them, whose hves were most commendable, whose deaths were most glorious ? In oflBce and vocation both like, in labour and travail both faithful, in learning and judgment both sound ; in mind and manners both mild, but in God's cause both stout. For neither threatened death, neither love of present life, could shake the foundation of their Matt. \Ti. faith, firmly grounded upon the sm'e i-ock, Christ. They redeemed liberty of conscience with the bondage of the body ; and to save their lives, they were content to lose their lives. This was not the work of the flesh, but the operation of God's mighty Spirit ; who hath ever from the beginning not only builded, but also enlarged, his Church by the suffering of his saints, and sealed his doctrine with the blood of his martyrs: as S. Augustine, speaking of the persecutions in the primitive church, doth well declare m these words : Be Civ. Dei, Liqobantur, includebantur, ccedehantur, torquebantur, ure- Lib. xxii. cap. 6. bantur, (laniabantur, trucidabantur,) et muliiplicabantur\ That is to say, The Christians were bound, were im- prisoned, were beaten, were tormented, were burnt, [were butchered, were slain,] and yet were multiphed. Apoiog. 11. If Justinus Martyr^ when he was yet an heathen philo- [1 S. Aug. De Civ. Dei, lib. xxii. cap. 6. Op. Ed. Ben. Par. 1685, torn. vii. col. 601. The words in brackets are omitted by Ridley in his quotation. En.] Just. Mart. Apol. ii. cap. 12. Ed. Ben. Par, p. 90. TO THE READER. 101 sopher (as he confesseth of himself) was moved to embrace the faith and religion of Christ in beholding the constant patience of the martyrs, which suffered for Christ in his time ; how much more ought the patient suffering and volun- tary death of these notable fathers, with many other learned, godly men in our days (whose names are written in the book of life) not only move, but also pierce and persuade all godly hearts, constantly to remain in the truth known l For undoubtedly the truth of the cause they suffered for is most evident by God''s word, and hath been so fully taught, so clearly set forth by many and sundry writings, that it is open to the consciences of all the world, even of the very adversaries themselves that persecute it (greater is their damnation), except it be to such whom the God of this world, malice, ambition, avarice, or ignorance hath blinded. 2 cor. iv. Which thing needeth none other proof (especially for the realm of England) but only to call to mind, with what conscience and constancy these pillars of the church (that cannot err) have walked in religion these twenty years by past : how they (not long ago) received and allowed things, which with fire and faggot they persecute now ; and shrank from that then, which now they most earnestly maintain. And although there appeared in the latter days a shadow of stoutness in a few, yet it was indeed nothing. For it sprang not out of any zeal to the cause or clearness of conscience, but rather out of a like subtle and foxy pre- sumption as the Syrians once conceived, when they put themselves in the danger of king Ahab, saying, "Behold we 1 Kings xx. have heard that the kings of the house of Israel are pitiful and merciful." For out of all doubt, king Henry 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, 102 TO THE READER. pilgrimages, relics, with like baggage ; all which are now again things well esteemed, and covered (as all the residue is) with the cloak of the CathoUc 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 Actsiv. 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 tm-n with the time, and serve all seasons ; men before death PhiUp. iii. ^Qad unto 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 right- eousness, 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 doc- trine so instruct us, and their example so confirm us in the true knowledge and fear of God, that flying and abhorring idolatry and supei'stition, we may embrace true religion and piety; forsaking the phantasies 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 oui- own endless salvation in Clu-ist Jesus. Amen. CERTAIN GODLY, LEARNED, AND COMFORTABLE CONFERENCES BETWEEN THE TWO REVEREND FATHERS AND HOLY MARTYRS, DR NICHOLAS RIDLEY, LATE BISHOP OF LONDON, AND MASTER HUGH LATIMER, SOMETIME BISHOP OF WORCESTER, DURING THE TIME OF THEIR IMPRISONMENT. " In the name of Jesus let every knee bow." Pliilip. ii. N. RIDLEY. "A BISHOP ought to be unreproveable, as the steward of Rid- God, &c., cleaving fast to the true word of doctrine," &c. Tit. ii. AU worldly respects put apart, of sliame, death, loss of goods, and worldly commodities, let me have, 1 pray you, your advice in these matters following: that is, your assent and con- firmation in those things, which you judge that God doth allow, and your best counsel and advertisement where you think otherwise, and your reasons for both the same. For the wise man saith, " One brother which is helped of another, Prov. xvUi. is like a well-defended city'." The causes tlut move me to abstain from the mass, be these : I. It is done in a strange tongue, which the people doth not understand, contrary to the doctrine of the apostle. ' \} This quotation is taken from the Septuagint: " aC!c\y Ur Tur- ner. N. Rid. I Cor. xiv. AND HUGH LATIMER. 109 Ihese things, ye shall do it in remembrance of me." He seeraeth by his words to speak unto the people, but he suffereth not his voice to be heard of the people. H. LATIMER. I cannot tell to whom the mass-man speaketh as he is H. Lat. a lifting, seeing that neither Christ bade him lift, neither is the people allowed to do those things : and as for that form of words, it is of their own framing. But the papists do all things well, be they never so much deceitful workers, taking upon them the vizor and title of the church, as it were sheep's clothing, as though they were the ministers of righteousness: whereas indeed they are the devil's ministers, whose end shall be according to their deeds. They roll 2Cor. xi. out their Latin language by heart, but in so doing they make the poor people of Christ altogether ignorant ; and, so much as in them lieth, they keep them back from that which St Paul calleth the best knowledge, which is, to know rightly i Cor. ii. the things which are given unto us of Christ. But this is the matter, so long as the priests speak Latin, they are thought of the people to be marvellous well learned. N. RIDLEY. X. " Upon the which vouchsafe to look with thy mer- Rm- ciful and cheerful countenance." What meaneth this prayer of the canon for the Sacrament itself, if it be, as they say, the body of Christ, if it be God and man? How shoidd the Father not look with a cheerful countenance upon his only well- beloved Son ? Why do not we rather pray for ourselves, that we, for his sake, may be looked upon of the Father with a cheerful countenance? • H. LATIMER. To this let them answer, that so pray ; except, perad- H. Lai. •venture, this prayer was used long before it was esteemed to be the body of Christ really and corporeally. And then this prayer maketh well to destroy the popish opinion, that it is not the opinion of the church, nor so ancient as they bab- ble. There be other prayers of the mass, which, peradventure, be of like effect; but I have forgotten all massing matters, 110 CONFERENCES BETWEEN NICHOLAS RIDLEY and the mass itself I utterly detest and abhor: and so I confessed openly before our Diotrephes' and others. N. EIDLEY. Aiiouier' " Command these to be carried by the hands of Mriw'the ^^^y ^"S^^ ^^^^^ altar/' &c. If we understand mass. the body and blood of Christ, wherefore do we so soon desire the departure of them, before the receipt of the same 2 And wherefore brought we them thither by making of them, to let him go so soon? Write again, I beseech you, fathers and brethren, most dearly beloved in Christ. Spare not my paper, for I look ere it be long that our common enemy will first assault me, and I wish, from the bottom of my heart, to be holpen not only by your prayers, but also by your vvholesome counsels. H. LATIMER. H. Lat. As Peter, when he said, " Let us make here three ta- Maft. xvii. , bernacles," spake and wist not what; so, peradventure, our massmen cannot tell what they say, speaking so manifestly against themselves. So that the old proverb may very well be A Proverb, spoken of them, ' Liars had need to have good memories.' Against the Sacrifice of the Mass yet more, ly Hugh Latimer. St John Baptist saith, "A man can receive nothing, except it be given him from heaven." And St Paul, " No man taketh honour unto himself, but he that is called of God, as was Aaron,"" &c. But to offer Christ is a great and weighty matter; therefore ought no man to take it upon him without a manifest calling and commission. But where have our sacrificers so great an office committed unto them? Let them shew their commission, and then sacrifice. Per- adventure they will say, ' do this,' is all one to say, as ' offer this.' Then I ask, what was there done ? What was de- monstrated by this pronoun, ' this ? ' Or, what did they see done, to whom these words, 'Do this,' were spoken? If the whole action of Christ, if all that Christ did, be meant by ' p Gardiner, Bishop of Winchester.' En.] AND Hljr.H LATIMER. Ill this word, 'this,"' and 'do,'' is nothing else but 'offer'; then the whole action of Christ is to be offered of the priests, neither can they, but in so doing, satisfy the commandment. And so it should appear, that neither was there any sacrament instituted for the lay people, seeing that no such sacrifice hath been done at any time, or is to be done, of the lay people ; neither doth it avail much to eat or drink it, but only to offer it. Now the text hath not, that any part of Christ's action was to offer, forasmuch as the text doth not declare that Christ himself did then offer. And so the action of offering is not contained in this pronoun 'this.' Go through every word. First, 'to take' is not to offer ; ' to break' is not to offer ; ' to give to the disciples' is not to offer, and so on. Worcester- said once to me, that to offer was contained in ' Benedicere^ which is not true ; for '•Benedicere' is to give thanks. But he had often given thanks to God before, without any such offering. And if, in giving of thanks, Christ offered his body, seeing after he had given thanks, he said, ' This is my body ;' then in speaking those words, he did not change the bread into his body, forasmuch as he had offered, before those words were spoken. St Paul hath these words to the Hebrews, speak- ing of Christ : " that he might be merciful and a faithful high priest in things concerning God, for to purge the people's sins." So that it may appear, that the purging of our sins doth rather hang hereof, that Christ was the high- priest offering, than that he was offered ; saving in that he was of himself willingly offered. Then is it not necessary he should be offered of others; I will not say, a marvellous presumptuous act, that the same should be attempted of any without a manifest vocation ; for it is no small matter to make an oblation. And yet I speak nothing, that it tendeth partly to the derogation of Christ's cross ; besides also that the offerer ought to be of more excellency than the thing offered. The minister of the gospel hath rather to do for Christ with the people, than for the people with God, except it be in praying and giving of thanks ; and so hath the people as well to do with God for the minister. The office of re- Heath, Bishop of \Vorecster, afterwards Archl)ishop of York. Ei).] 112 CONFERENCES BETWEEN NICHOLAS RIDLEY 2 Cor, V. conciliation standeth in preaching, not in offering. " We are messengers in the room of Christ," saith St Paul; he doth not say, " We offer unto God for the people." If Christ offered in his Supj^er, for whom, I pray you? For all. Then his latter oblation made on the cross cannot be thought to be done for all men, for it was not done for them for whom the oblation was made in the Supper ; except, peradventure, he offered twice for the self-same, and that 1 Pet. V. should argue the unperfectness of the sacrifice. " Feed ye, as much as in you lieth, the flock of Christ :" nay, sacrifice rather for the flock of Christ, if the matter be as it is pre- tended ; and it is marvel that Petei- did forget so high an office, seeing in these days sacrificing is so much esteemed, preaching almost notliing at all. Who art thou, if thou ceasest to feed? A good catholic. But who art thou, if thou ceasest to sacrifice and say mass ? At the least, an heretic ! From whence come these perverse judgments, ex- cept, peradventure, they think that in sacrificing they feed, and then what needeth a learned pastor ? Seeing no man is so foolish, but he can soon learn to sacrifice and say mass. Paul wrote two epistles to Timothy, and one to Titus, Acts XX. two clergymen. He made also a long sermon ad clerum^ but not one word of this mass sacrifice, which could not have been done, if there had been such a one, and so highly to be esteemed. The sinews I havc read over of late the Ne\v Testament three or four of the mass . i i • i » cannot be^^ times deliberately; yet can I not find there neither the popish New Testa- cousecratiou, nor vet their transubstantiation, nor their ob- ment. ... lation, nor their adoration, which be the very sinews and marrow-bones of the mass. Christ could not be offered, but propitiatorily ; yet now, Hoc facite^ ' Do this,' must be as much as to say, ' Sacrifice and offer my body under a piece of bread,' available, but we cannot tell how much. Ah ! thieves, have ye robbed the realm with your sacrifice of lands and goods ; and now cannot tell how much your sacrifice is available? As who say, it is so much avail- able, that the value cannot be expressed, nor too dear isai. i.\iv. bought with both lands and goods. " The eye hath not seen, and the ear hath not heard," &c. This is a fine- AND HUGH LATIMER. 113 spun thread, a cunning piece of work, worthily qualified and blanched, be ye sure. But our nobility will not see : they will not have that religion that hath the cross annexed to it. AU popish things (for the most part) are man's inven- tions; whereas they ought to have the holy scripture for the only rule of faith. When Paul made allegation for him- self before Felix, the high deputy, he did not extend his faith beyond the word of God written : " Believing all things Acts xxh . (saith he) which are written in the law and the prophets making no mention of the rabbins. Moreover, " they have Lu1« xvi. Moses and the prophets," saith Abraham in the parable ; not their persons, but their writings. Also, " Faith cometh by hearing, and hearing by the word of God." And again, "Blessed are they which hear the word of God." " The f'"'^<^ ''i-. •' _ _ _ Hieron. lu things, which have not their authority of the scriptures, may m^"- as easily be despised as allowed," saith St Hierome'. " Therefore, whether it be of Christ, or of his church, ' ' ' lit. Pet. lib. or of any other manner of thing, which belongeth to our "^"i'- faith and life, I will not say if we," saith St Augustine ^ " which are not worthy to be compared to him that said ' If we,' but that also which forthwith he addeth, ' if an angel '• from heaven shall teach anything, besides that ye have re- ceived (in the scriptures of the law and gospel,) accursed be he'." Our Diotrephes with his papists are under this curse. n'Jotre'pbes'' But how are the scriptures, say they, to be understanded ? St Auffustine answereth, cjivins: this rule, " The circum- "^"p'r-, ~ ' o o ' Christ. 111). stances of the scriptures," saith he, "lighten the scriptures and so one scripture doth expound another, to a man that is studious, well willing, and often calling upon God in con- tinual prayer, who giveth his Holy Spirit to them that desire ^^^^ P Hoc quia de Scripturis non habet auctoritatem, eadem facilitate contemnitur qua probatur. S. Hier. in Mattli. xxiii. Op. Ed. Ben. Par. 1706, torn. iv. col. 112. Ed.] Proinde, sive de Christo, sive de ejus ecclesia, sivc de quacumquc alia re quse pertinet ad fidem vitamque vestram, non dicam nos, nequa- quam coraparandi ei qui dixit, ' Licet si nos ;' sed omnino quod secutus adjecit, Si angelus de codo vobis annuntiaverit i)ra;ter quam quod in Scripturis legalibus ct evangelicis accepistis, anathema sit. S. Aug. Cont. lit. Pet. lib. III. cap. G. Op. Ed. Ben. I'ar. 1685, torn. ix. col. 301. En.] [UIDLEY.] CONFERENCES BETWEEN NICHOLAS RIDLEY 2Pet. i. it of him^" So that the scripture is not of any private in- terpretation at any time. For such a one, though he be a layman, fearing God, is much more fit to understand holy scripture than any arrogant and proud priest, yea, than the bishop himself, be he never so great and glistering in all his pontificals. But what is to be said of the Fathers? How Epist. \ix. are they to be esteemed ? St Augustine answereth, giving this rule also ; that we should not therefore think it true, because they say so, do they never so much excel in holiness or learn- ing ; but if they be able to prove their saying by the canonical scriptures, or by good jirobable reason ; meaning that to be a probable reason, as I think, which doth orderly follow upon a right collection and gathering out of the scriptures". Let the papists go with their long faith ; be you contented with the short faith of the saints, which is revealed unto us in the word of God written. Adieu to all popish fantasies. Amen. For one man, having the scripture and good reason for him, is more to be esteemed himself alone, than a thou- sand such as they, either gathered together, or succeeding one another. The Fathers have both herbs and weeds ; and papists commonly gather the weeds and leave the herbs. And they speak many times more vehemently in sound of words, than they did mean indeed, or than they would have done, if they had foreseen what sophistical wranglers should have succeeded them. Now, the papists are given to brawl about words, to the maintainance of their own inventions, and rather follow the sound of words, than attain imto the meaning of the Fathers ; so that it is dangerous to trust them in citing the Fathers. In all ages the devil hath stirred up some light heads to esteem the Sacraments but lightly, as to be empty and bare signs ; whom the Fathers have resisted so fiercely, that in their fervour they seem, in sound of words, to run too far the other way, and to give too much to the Sacraments, when The passage here quoted does not occur in the 28th chapter, though the sense of the chapter is the same. Ed.] Alios autem ita lego, ut quantalibet sanctitatc doctrinaque prsepol- leant, non ideo verum putem, quia ipsi ita senserunt, sed quia milii vel per illos auctores canonicos, vel prohabili ratione, quod a vero non abhor- reat, persuadere potuerunt. Ordo Novus. lxxxiii. S. Aug. Op. Ed. Ben. Par. torn. ii. col. 190. Ed,] AND HUGH LATIMER. 115- they did think more measurably. And therefore they are to be ready warily, with sound judgment. But our papists, (an they seem but a Httle sounding to their purpose,) they will outface, brace, and brag all men : — it must needs be, as they will have it. Therefore, there is no remedy (namely, now when they have the master-bowl in then- hand, and rule the roast) but patience. Better it is to suffer what craelty they will put unto us, than to incur CTod's high indignation. Wherefore, good my Lord, be of good cheer in the Lord, with due consideration what he requireth of you, and what he doth promise you. Our common enemy shall do no more than God will permit him. " God is faithful, which will not i Cor. x. suffer us to be tempted above our strength," &c. Be at a point, what ye will stand unto, stick unto that, and let them both say and do what they list. They can but kill the body, which otherwise is of itself mortal. Neither yet shall they do that when they list, but when God will suffer them, when the hour appointed is come. To use many words with them, it shall be but in vain, now that they have a bloody and deadly law prepared for them. But it is veiy requisite that ye give a reasonable account of your faith, if they will quietly hear i Pet. iii. you ; else ye know, in a wicked place of judgment a man may keep silence after the example of Christ. Let them not Luke xxiii. deceive you with their sophistical sophisms and fallacies; you know that many false things have more appearance of truth, than things that be most true. Therefore Paul giveth us a watch-word, saying, " Let no man deceive you with Coi. ii. hkehness of speech." Neither is it requisite, that with the contentious you should follow strife of words, which tend to no edification, but to the subversion of the hearers, and the 2 Tim. ii. vain bragging and ostentation of the adversaries. Fear of death doth most persuade a great number. Be well ware of that argument ; for that persuaded Shaxton'', as many men thought, after that he had once made a good pro- fession openly before the judgment-seat. The flesh is weak ; but the willingness of the spirit shall refresh the weak- ness of the flesh. The number of the criers under the altar must needs be fulfilled. Jf we be segregated thereunto, happy Re^ -^''- Shaxton, Bishop of Salisbury, who resigned at the passing of the Six Articles, but afterwards acquiesced in tliem. En.] 8—2 116- COXFEKENXES BETWEEN NICHOLAS RIDLEY, ETC. Philip, i. be we. That is the greatest promotion tliat God giveth in this world, to be such PhiUppians, " to whom it is given not only to believe, but also to suffer," &:c. But who is able to do these things? Surely all our ability, all our sufficiency, is of God. He requireth and promiseth. Let us declare our obedience to his will, when it shall be requisite, in the time of trouble, yea, in the midst of the fire. AVhen that number is fulfilled, which I ween shall be shortly, then have at the papists, when they shall 1 Thcss. V. gay^ u Peace, all things are safe when Christ shall come to keep his great parliament, to the redress of all things that be amiss. But he shall not come, as the papists feign Wra, to hide himself, and to play bo-peep, as it were, imder a piece of bread ; but he shall come gloriously, to the terror and fear of all papists, but to the great consolation and comfort of all that will here suffer for him. " Comfort your- selves one another with these words." Lo ! sir, here Iiave I blotted your paper vainly, and played the fool egregiously. But so I thought better, than not to do your request at this time. Pardon me, and pray for me : pray for me, I say, pray for me, I say. For I am some- time so fearful, that I would creep into a mouse-hole ; some- time God doth visit me again with his comfort. So he cometh and goeth, to teach me to feel and to know mine infirmity, to the intent to give thanks to him that is worthy, lest I should rob him of his duty, as many do, and almost all the world. Fare you well. 1 Thess. iv. 1 Cor. XV. 2 Tim. Rev. ii. "What credence is to be given to papists, may appear by their racldng, writhing, wringing, and monstrously injuring of God's holy scriptiu-e, as appeareth in the pope's law. But I dwell here now in a school of obliviousness. Fare you well, once again. And be you steadfast and immoveable in the Lord. Paul loved Timothy marvellously well, notwith- standing he saith unto him, " Be thou partaker of the afflic- tions of the gospel :" and again, " Harden thyself to suffer afflictions." " Be faithful unto death, and I will give thee a crown of life," saith the Lord. SECOND CONFERENCE BETWEEN RIDLEY AND LATIMER IN PRISON. N. KIDLEY. In writing again, ye have done me an unspeakable plea- >v. Rid. sure ; and I pray, that the Lord may requite it you in that day. For I have received great comfort at yoiu- words, but yet I am not so filled withal, but that I thirst much more now than before, to drink more of that cup of yours, wherein ye mingle unto me profitable with pleasant. I pray you, good father, let me have one draught more to comfort my stomach. For surely, except the Lord assist me with his gracious aid, in the time of his service I know I shall play but the part of a wliite-livered knight. But truly my trust is in him, that in mine infirmity he shall tiy himself strong, and that he can make the coward in his cause to fight like a man. Sir, now I look daily when Diotrephes with his warriors shall assault me ; wherefore I pray you, good father, for that you are an old soldier and an expert warrior, and, God knoweth, 1 am but a young soldier, and as yet of small experience in these feats, help me, I pray you, to buckle ray harness. And now I would have you to think that these darts are cast at my head of some one of Diotrephes' or Antonius'' soldiers. Tlie First Objection of the Anionian. All men marvel greatly, why you, after the liberty which Anton. you have granted unto you, more than the rest, do not go ' to mass ; which is a thing, as you know, now much esteemed of all men, yea, and of the queen herself. 118 CONFERENCES BETWEEN NICHOLAS RIDLEY The Ansioer. N. EIDLEY. Luk^ix' Because "no man, that layeth hand on the plough, and looketh back, is fit for tlie kingdom of God." And also for the self-same cause, why St Paul would not suffer Titus to be circumcised : which is, that the truth of the gospel might Gal. 11. remain with us uncorrupted. And again, " If I build again the things which I destroyed, I make myself a trespasser." This is also another cause, lest I should seem by outward fact to allow the thing, which, I am persuaded, is contrary to sound doctrine, and so should be a stumbling-stock unto Matt. xviu. weak. But, " Woe be unto him, by whom offence cometh ! It were better for him, that a mill-stone were hanged about his neck, and he cast into the midst of the sea."' H. LATIMEE. H. Lat. Except the Lord help me, ye say. Truth it is. For John XV. "Without me, saith he, ye can do nothing;" much less suffer death of om* adversaries, through the bloody law now prepared against us. But it folio weth, " If ye abide in me, and my words abide in you, ask what ye will, and it shall be done for you." What can be more comfortable? Sir, you make answer yourself so well, that I cannot better it. Sir, I begin now to smell what you mean : by travailing thus with me, you use me, as Bilney did once, when he con- verted me. Pretending as though he would be taught of me, he sought ways and means to teach me ; and so do you. I thank you, therefore, most heartily. For indeed you minister armour unto me, whereas I was unarmed before and unpro- vided, saving that I give myself to prayer for my refuge. TJie Second Ohjection of the Antoniaii. Object. II. ^Vhat is it, then, that offendeth you so greatly in the mass, that ye will not vouchsafe once either to hear it or see it? And from whence cometh this new rehgion upon you? Have not you used in times past to say masses your- self? AND HUGH LATIMER. 119 The Answer. N. RIDLEY. I confess unto you my fault and ignorance : but know x. Rm. you, that for these matters I have done open penance long ago, both at Paul's Cross, and also openly in the pulpit at Cambridge ; and, I trust, God hath forgiven me this mine offence, for I did it upon ignorance. But if ye be desirous i Tim. i. to know, and will vouchsafe to hear what tilings do offend me in the mass, I will rehearse unto you those things, which be most clear, and seem to repugn most manifestly against God's word. And they be these. The strange tongue : the want of the shewing of the Matt. xwi. Lord's death : the breaking of the Lord's commandment of having a communion : the Sacrament is not communicated to all under both kinds, according to the word of the Lord : the sign is servilely worshipped, for the thing signified : Chi'ist's passion is injured, forasmuch as this mass sacrifice is affii'med to remain for the purging of sins. To be short, the manifold superstitions and trifling fondness, which are in the mass and about the same. H. LATIMER. Better a few things well pondered, than to trouble the H. Lat. memory with too much. You shall prevail more with pray- ing, than with studying, though mixtm-e be best ; for so one shall alleviate the tediousness of the other. I intend not to contend much with them in words, after a reasonable account of my faith given ; for it shall be but in vain. They will say as their fathers said, when they have no more to say, " We have a law, and by our law he ought to die." " Be Joim xix. ye steadfast and unmoveable," saith St Paul. And again, icor. xv. persistito, "Stand fast." And how oft is this repeated, " If 5(Hi'"xv"' ye abide, if ye abide," &c. But we shall be called obstinate, '■ sturdy, ignorant, heady, and what not. So that a man hath need of much patience, having to do with siTfth men. The Third Objection of the Antonian. But you know how great a crime it is, to separate your- q^^ct self from the communion or fellowship of the church, and to Hi- 120 COXFEREXCES BETWEEN NICHOLAS RIDLEY make a schism or division. You have been reported to have hated the sect of the Anabaptists, and ahvays to have impugned the same. Moreover, this was the pernicious error of Novatus, and of the heretics called Cathari, that they would not com- municate with the church. The Answer. N. RIDLEY. I know that the unity of the church is to be retained by all means, and the same to be necessary to salvation. But I do not take the mass, as it is at this day, for the communion of the church, but for a popish de\ice, whereby both the commandment and institution of our Saviour Christ, for the oft frequenting of the remembrance of his death, is eluded, and the people of God are miserably deluded. The sect of the Anabaptists, and the heresy of the Novatians, ought of right to be condemned ; forasmuch as, without any just or necessary cause, they wickedly separated them- selves from the communion of the congregation. For they did not allege that the Sacraments were unduly ministered ; but turning away their eyes from themselves, wherewith, according to St Paul's rule, they ought to examine them- selves, and casting their eyes ever upon others, either ministers or communicants with them, they ahvays reproved some thing, for the which they abstained from the communion, as from Cor. xi. an unholy thing. H. LATIMER. 1 remember, that Calvin beginneth to confute the Inte- rim after this sort, with this saying of Hilary, " The name of peace is beautiful, and the opinion of unity is fair ; but who doubteth that to be the true and only peace of the church, which is Christ's I would you had that little book, there should you see how much is to be given to unity. St Paul, when he requireth unity, he joineth straight withal, secimdum Jesum Christum, "according to Jesus Christ," no Speciosum quidem nomen est pacis, et pulclira est opinio unitatis : sed quis ambigat cam solam ecclesiae atque Evangeliorum unitam pacem esse, qus Christi est ? S. HU. Op. Bas. 1550. p. 294. Ed.] H. Lat. Hilarius cont. Aux- ent. Rom, XV. AND HUGH LATIMER. 121 further. Diotrephes now of late did ever harp upon Unity, Unity. " Yea, Sir," (quoth I), " but in verity, not in popery. Better is a diversity than an unity in popery." I had nothing again but scornful jeers, with commandment to the Tower. TJie Fourth Ohjection of the Antonim. But admit there be in the mass that peradventure might Anton. be amended, or at least made better : yea, seeing you will iv. have it so, admit there be a fault; if you do not consent thereto, why do you trouble yourself in vain? Do not you know, both by Cyprian and Augustine, that communion of ^^^gt^g' '* Sacraments doth not defile a man, but consent of deeds ^? Aug. ep. 152. The Answer. N. RIDLEY. If it were any one trifling ceremony, or if it were some N. Rid. one thing of itself indifferent, although I would wish nothing should be done in the chm-ch which doth not edify the same, yet for the continuance of the common quietness I could be content to bear it. But forasmuch as things done in the mass tend openly to the overthrow of Christ's insti- tution, I judge that by no means, either in word or deed, I ought to consent unto it. As for that which is objected out of the Fathers, I acknowledge it to be well spoken, if it be well understood. But it is meant of them which sup- pose they ai-e defiled, if any secret vice be either in the ministers or in them that comnmnicate with them ; and is not meant of them which do abhor superstition and wicked traditions of men, and will not suffer the same to be thrust P S. Cyp. Op. Ed. Ben. Par. 1726, Ep. lii. p. GG. The whole epistle, which is too long for quotation, infers the truth of this proposition, but it is no where laid down in it, in express terms like those of St Augustine. The latter in commenting on the Epistle of Cyprian uses the words " discessit ab eis dissimilitudine morum, non divisionc sacramentorum. Cont. Gaudcnt. lib. 11. cap. 0. Quia coMMUNio malokum non maculat aliquem participatione sacramentorum, sed consensione factorum. S. Aug. Epist. ad popu- lum factionis Donatistansc. Op. Ed. Ben. Par. 1685, torn. ii. Ordo novus Epist. cxLi. col. 458. Ed.] 122 CONFERENCES BETWEEN NICHOLAS RIDLEY upon themselves or upon the church instead of God's word and the truth of the gospel. H. LATIMER. The very marrow-bones of the mass are altogether de- testable, and therefore by no means to be borne withal, so that, of necessity, the mending of it is to abolish it for ever. For if you take away oblation and adoration, which do hang upon consecration and transubstantiation, the most pa- pists of them all will not set a button by the mass, as a thing which they esteem not, but for the gain that followeth thereon. For if the English Communion, which of late was used, were as gainful to them as the mass hath been here- tofore, they would strive no more for their mass. From thence groweth the grief. The Fifth Objection of the Antonian. Anton. Consider into what dangers you cast yourself, if you forsake Object. \. ^j^^ chm-ch. And you cannot but forsake it, if you refuse to go to mass. For the mass is the sacrament of unity : without the ark there is no salvation. The chm-ch is the ark, and Peter's ship. Ye know this saying well enough ; Aug.Lib.iv. " He shall not have God to be his father, which acknow- cap^^T.' ledgeth not the church to be his mother'." Moreover, "With- out the church, saith St Augustine, be the hfe never so well spent, it shall not inherit the kingdom of heaven"." The Answer. N. RIDLEY. N, Rid. The holy catholic or universal church, which is the com- iTim. iii. munion of saints, the house of God, the city of God, the Apoc. xxi. ' . ., , Eph. i. spouse of Christ, the body of Clu-ist, the pillar and stay of Nec habebit Deum Patrem, qui Ecclesiani noluerit habere ma- trem. S. Aug. De Symb. lib. iv. cap. 13. Op. Ed. Ben. Par. 1685, torn, vi. col. 582. Ed.] \y Quisquis ergo ab hac catliolica Ecclesia fuerit separatus, quantum- libet laudabiliter se vivere existimet, hoe solo scelcre, quod a Christi unitate disjunctus est, non habebit vitam. S. Aug. Epist. cxli. ad pop. fact. Don. Op. Ed. Ben. Par. 1G85, torn. ii. col. 458. Ed.] AND HUGH LATIMER. 123 the truth ; this church I beHeve, according to tlie Creed : this church I do reverence and honour in the Lord. But the rule of this church is the word of God, according to which rule we go forward unto life. " And as many as walk Gai- vi. according to this rule," I say Avith St Paul, " peace be upon them and upon Israel, which peiiaineth unto God." The guide of this church is the Holy Ghost. The marks whereby this church is knoAvn unto me in this dai'k world, and in the midst of this crooked and frowai'd generation, are these — the sin- Piiii'P- cere preaching of God's word ; the due administration of the sacraments ; charity ; and faithful observing of ecclesiastical disciphne according to the word of God. And that church or congregation, which is garnished with these marks, is in very deed that heavenly Jerusalem, which consistetli of those Rev. xxi. that be born from above. This is the mother of us all : John iii. and, by God's grace, I will live and die the child of tliis church. Forth of this (I grant) there is no salvation, and, 1 suppose, the residue of the places objected are rightly to be understood of this church only. " In times past," Csaith opcie 1 ' V nnperfecto Chrj'sostom) "there were many ways to know the church "oj'^'j-^ 49, on of Christ, that is to say, by good life, by miracles, by chastity. by doctrine, by ministering the sacraments. But from that time that heresies did take hold of the churches, it is only known by the scriptures which is the true church. The^- liave all things in outward show, which the true church hath in truth. They have temples like unto ours," &c. And in the end concludeth, " Wherefore only by the Scriptures do we know which is the true church." To that which they say, " The mass is the sacrament of miity ;" I answer, The bread which we break, according to the institution of the Lord, is the sacrament of the unity of Clu-ist s mystical body. " For we, being many, are one bread and ' one body, forasmuch as we all arc partakers of one bread." But in the mass the Lord's institution is not observed : for we be not all partakers of one bread, but one devour- eth all, &c. So that, as it is used, it may seem a sacrament of singularity, and of a certain special privilege for one sect of people, whereby they may be discerned from the rest, rather than a sacrament of unity, wherein our knitting to- gether in one is represented. 124 CONFERENCES BETWEEN NICHOLAS RIDLEY H. LATIMER. II. Lat. Yea, what fellowship hath Christ with Antichi-ist ? There- 2 Cor. vi. fore is it not Ia%vful to bear the yoke with papists. " Come forth from among them, and separate yourselves from them, saith the Lord." It is one thing to be the church indeed, another thing to counterfeit the church. Would God, it were well known what is the forsaking: of the church ! In the king's days that dead is, who was the church of England ? The king and his fautors ; or massmongers in corners ? If the king and the fautors of his proceedings ; why be not we now the church, abiding in the same proceedings? If clan- cularly massmongers might be of the church, and yet contrary the king's proceedings ; why may not we as well be of the church, contrarying the queen's proceedings? Not all that be covered with the title of the church, are the church indeed. " Separate thyself from them that are such," saith St Paul. From whom? The text hath before, 1 Tim. vi. " jf any man follow other doctrine, &c. he is puffed up and knoweth nothing," fcc. Weigh the whole text, that ye may perceive what is the fruit of contentious disputations. But wherefore are such men said to know nothing, when they know so many things? You know the old verses, Hoc est nescire, sine Christo phtrima scire; Si Christum bene scis, satis est, si ceetera nescis. That is, " This is to be ignorant ; to know many things without Christ. If thou knowest Christ well, thou knowest enough, though thou know no more." Therefore would St icor. ii. Paul know nothing but Jesus Christ crucified, «fcc. As many as are papists and massmongers, they may well be said to linow nothing. For they know not Christ : forasmuch as in their massing they take much away from the benefit and merit of Christ. The Sixth Objection of the Antonian. That church which you have described unto me is in- visible, but Christ's church is visible and known. For else why would Christ have said, Die ecclesice, " Tell it unto the church?" For he had commanded in vain to go unto the church, if a man cannot tell v>'hich is it. Antok. Object. VI. Matt, xviii. AND HUGH LATIMER. 125 The Answer. N. RIDLEY. The church which I have described is visible ; it hath n. Rid. members, which may be seen, and also I have before de- clared by what marks and tokens it may be known. But if either our eyes are so dazzled that we cannot see, or that Satan hath brought such darkness into the world that it is hard to discern the true church ; that is not the fault of the church, but either of our blindness, or of Satan's dark- ness. But yet in this most deep darkness there is one most clear candle, which, of itself alone, is able to put away all darkness. " Thy word is a candle unto ray feet, and a ps. cxix. light unto my steps." The Seventh Objection of the Antonian. The church of Christ is a catholic or universal church, Antox, dispersed throughout the whole world. This church Is the \ great house of God. In this are good men and evil mingled together, goats and sheep, com and chaff. It is Matt. xxv. the net, which gathereth all kind of fishes. This church cannot err, because Christ hath promised it his spirit, which shall lead it into all truth, and that the gates of hell shall Matt. xvi. not prevail against it; that he will be with it unto the end Matt. xxvii of the world. Whatsoever it shall loose or bind upon earth, shall be ratified in heaven, &c. This church is the pillar and stay of the truth; this is it for the which St Augustine' 3J"m. iii. _ o Contra saith, he believeth the {rospel. But this universal church ^p''*'- " i iliiment. alloweth the mass, because the more part of the same '^'^s'- ^• alloweth it. Therefore, &c. The Answer. N. RIDLEY. I grant that the name of the church is taken after three n. Rid. divers manners in the scripture. [} Ego vero evangelio non credercm, nisi me catholica; Ecclesite commovcret auctoritas. S. Aug. cont. Ep. Fund. cap. 5. Op. Ed. Ben. Par. lG8.j, torn. viii. col. 1-54. Ed.] 126 CONFERENCES RETWEEN NICHOLAS RIDLEY 1 Pet Sometime for the whole multitude of them which profess the name of Christ, of the which they ai*e also named chris- Rf^"- i-^- tians. But, as St Paul saith of the Jew, " Not every one is a Jew, that is a Jew outwardly, &c. Neither yet all that be of Israel are counted the seed." Even so, not every one which is a christian outwardly, is a christian indeed. For " If any man have not the Spirit of Christ, the same is none of his." Therefore that church, which is his body, and of which Christ is the head, standeth only of living stones and true christians, not only outwardly in name and title, but inwardly in heart and in truth. But forasmuch as this chiu'ch, which is the second taking of the church, as touching the outward fellowship, is con- tained within that great house, and hath with the same outward society of the sacraments and ministry of the word ; many things are spoken of that universal chm-ch (which St dort. Christ ^ugustine' calleth the mingled chm-ch) which cannot truly 1^0). iii. cap. understood, but only of that purer part of the chiu-ch. So that the rule of Tyconius concerning the mingled church may here well take place ; when there is attributed unto the whole church that which cannot agree unto the same, but ])y reason of the one part thereof; that is, either for the multitude of good men, wliich is the chm-ch indeed ; or for the multitude of evil men, which is the malignant chiu-ch and synagogue of Satan. And [this] is also the third taking of the church, of the which, although there be seldomer mention in the scrip- tures in that signification, yet in the world, even in the most famous assemblies of Christendom, tliis church hath borne the greatest swing. This distinction presupposed of the three sorts of churches, it is an easy matter, by a figm-e called synedoche, to give to the mingled and universal P Regula Secunda Tichonii — " Secunda est de Domini corpora bipar- tlto, quod quidem non ita dcbuit appellari; non enim re vera Domini corpus est quod cum illo non erit in lEternum; sed dicendum fuit, de Domini corpora vero atque permixto, aut vero atque simulato, vel quid aliud ; quia non solum in aeternum, verum etiam nunc hypocrite non cum illo esse dicendi sunt, quamvis in ejus esse videantur Eccle- sia, unde poterat ista regula et sic appellari, ut diceretur de permixta Ecclesia. S. Aug. de doct. Christ, lib. iii. cap, 32. Op. Ed. Ben. Par. 1C85, torn. iii. p. 1, col. 58. Ed.] Rev. ii. AND HUGH LATIMER. 127 church that which cannot truly be understood but only of the one part thereof. But if any man will stiffly affirm, that universality doth so pertain unto the church, that whatsoever Christ hath promised to the church, it must needs be understanded of that, I would gladly know of the same man where that universal chm-ch was, in the times of the patriarclis and prophets, of Noah, Abraham, and Moses (at such times as the people would have stoned him,) of Elias, of Jeremy, — in the time exoci, w-a. ^' . . ^ Kings XIX. of Clu-ist, and the dispersion of the apostles, — in the time ij-^pg^^^j.-^ of Anus, when Constantius was emperor, and Felix, bishop J^p' j5g;j^ of Rome, succeeded Liberius? It is worthy to be noted, that Lyra writeth upon Matthew: jj^t^'" " The church, saith he, doth not stand in men, by reason of their power or dignity, whether it be ecclesiastical or secular. For many princes and popes and other inferiors have been found to have fallen away from God'." Therefore the church consisteth in those persons in whom is true knowledge and confession of the faith and of the truth. Evil men, (as it Sst^f " is in a gloss of the Decrees) are in the church in name, Secies, and not in deed^. And St Aujnistine, Contra Cresconum Lib. i. cap. . . 33. grammaticum'^, saith, " Whosoever is afraid to be deceived by the darkness of this question, let him ask counsel at the same church of it, which church the scripture doth point out without any doubtfulness." All my notes which I have written and gathered out of such authors as I have read in this matter and such like, are come into the hands of such as will not let me have the least of all my written books. Wherein I am enforced to complain of them unto God : for they spoil me of all my labours which I have taken in \^ Ecclesia non consistit in hominibus, ratione potcstatis vol digni- tatis ecclesiastics vel sccularis, quia multi principes, ct summi ponti- iices ct alii inferiorcs inventi sunt apostasse a fide. Bibl. Lat. cum gloss, ord. et Nic. de Lyra. Ed. Bas. 1 o02. fol. 52. in Matth. xvi. cap. Ed.] P Vel distingue, nam sunt quidam in Ecclesia, nomine ct re, ut T)oni Catliolici, quidam nomine nec re, ut praecisi, quidam nomine tan- tum — c^uidam ro tantum. Uecret. 2 Pars Causa xxxiii. Qusst. 3. de Penlt. dist. i. cap. 70. Decret. Grat. Ed. Par. 1585, col. 2092. Ed.] S. Aug. Op. Ed. Ben. Par. 1685, torn ix. col. 407. Quisquis falli metuit, hujus obscuritate quaestionis, eamdem ecclesiam de ilia consulat quam sine uUa ambiguitate Sancta Scriptura demonstrat, Ed.] 128 CO.VFEREN'CES BETWEEN XICHOLAS KIDLEY my study these many years. My memory was never good : for help whereof I liave used for the most part to gather out notes of my reading, and so to place them, that thereby I might have had the use of them, when the time required, liut who knoweth whether this be God's will that I should be thus ordered, and spoiled of the poor learning I had (as methought) in store, to the intent that I, now destitute of that, should from henceforth learn only to know, with Paul, icor.u. Christ and him crucified? The Lord grant me herein to be a good young scholar, and to learn this lesson so well, that neither death nor life, wealth nor woe, &c. make me ever to forget that. Amen. Amen. H. LATIMER. H. Lat. I have no more to say in this matter ; for you yourself have said all that is to be said. That same vehement say- ing of St Augustine, " I would not believe the gospel, &c." was wont to trouble many men : as I remember I have read Jgg'; ''^ it well qualified of Philip Melancthon, but my memory is altogether slippery. This it is in effect. The church is not a judge, but a mtness'. There were in his time that lightly esteemed the testimony of the church, and the outward ministry of preaching, and rejected the outward word itself, sticking only to their inward revelations. Such rash contempt of the word provoked and drove St Augustine into that excessive vehe- mence. In the which, after the bare sound of the words, he p Quod Augustinus ait, " Evangelic non crederem nisi me Catholicae Ecclcsioe commovcret auctoritas;" hcce verba non hoc volunt, quod Ecclesire auctoritas major sit quam evangelii seu scripturse, aut quod Ecclesia possit evangelium abolerc. Sed quiim fides affirmet aliquid certi de voluntate Dei, neeesse est earn non ab humana auctoritate pendere, sicut et Joh.annes inquit, Deum nemo vidit unquam, Unige- nitus filius qui est in sinu Patris, ille cnarravit. Ecclesia tantum testatur banc scripturam divinitus acceptam esse, sicut nuncius testatur se mandata Domini perferrc. Fides igitur qua? affirmat de voluntate Dei pendet ex ipso verbo Dei, etiamsi ad cognitionem verbi invitatur EcclesiiE testimonio, sicut Judex non credit naiTationi, nisi propter testes. Nee tamen sequitur quod testes mutare narrationem possint: item nuncio credimus, nec sequitur quod nuncius mutare mandata possit. Ita Ecclesise credimus tanquam testi aut nuncio. Melanct. Op. Ed. Wit. 1601, torn. iv. p. 502. Disputatio Secunda de Eccles. cap. 17—22. Ed.] AND HUGH LATIiMER. 129 might seem to such as do not attain unto his meaning, that he preferred the church far before the gospel, and that the church hath a free authority over the same. But that godly man never thought so. It were a saying worthy to be brought forth against the Anabaptists, which think the open ministry to be a thing not necessary, if they anything esteemed such testimonies. I would not stick to affirm, that the more part of the great house, that is to say, of the whole imiversal chm-ch, may easily err. And again, I would not stick to affirm, that it is one thing to be gathered together in the name of Christ, and another thing to come together with a mass of the Holy Ghost going before". For in the first Cln-ist ruleth; in the latter, the devil beareth the swing, and how then can anything be good that they go about? From this latter shall our six articles come forth again into the light, they themselves being very darkness. But it is demanded, whether the sounder or better part a question, of the catholic church may be seen of men or no ? St Paul saith, "The Lord knoweth them that are his." What manner Answer, of speaking is this, in commendation of the Lord, if we know as well as he, who are his? Well, thus is the text, "The sure foundation of God standeth still, and hath this seal : the Lord knoweth them that are his. And let every man that naraeth the name of Christ depart from iniquity." Now, how many are there of the whole catholic church of England which depart from iniquity? How many of the noblemen, how many of the bishops or clergy, how many of the rich men or merchants, how many of the queen's council- lors, yea, how many of the whole realm ? In how small room then, I pray you, is the true church within the realm of England ? And where is it ? And in what state ? I had a conceit of mine own, well grounded (as they say) when I began, but now it is fallen by the way. The Eighth Objection of the Antonian. General councils represent the universal church, and have Anton. this promise of Christ : " Where two or three be gathered vul together in my name, there am I in the midst of them." P See note E. at the end of the volume. Ed.] 9 [ridley.] 130 CONFERENCES BETWEEN NICHOLAS RIDLEY If Christ will l^e present with two or thi-ee, then much more where there is so great a multitude, &c. But in general coimcils mass hath been approved and used. Therefore, &c. The Anstcer. N. RIDLEY. N. Rid. Of the imiversal church, which is mingled of good and bad, thus I think : Whensoever they which be chief in it, which rule and govern the same, and to whom the rest of the whole mystical body of Christ doth obey, are the lively members of Clu-ist, and walk after the guiding and rule of his word, and go before the flock towai'ds everlasting hfe ; then undoubtedly councils, gathered together of such guides and pastors of the christian flock, do indeed represent the universal church ; and, being so gathered in the name of Christ, they have a promise of the gift and guiding of his Spirit into all truth. But that any such council hath at any time allowed the mass, such a one as om's was of late, in a strange tongue, and stufled with so many absurdities, errors, and supei-stitions ; that I utterly deny, and I afiirm it to be impossible. For like as thei-e is no agreement between light 2 Cor. vi. and darkness, between Christ and Belial ; so surely super- stition and the sincere religion of Christ, wiU-worship and Joh. iv. the pure worshipping of God, such as God requireth of his, that is, in spirit and tmth, can never agree together. But ye will say, where so great a company is gathered together, it is not credible, but there be two or three gathered in the name of Clirist. I answer, if there be one hundred good, and two hundred bad, forasmuch as the de- crees and ordinances are pronounced according to the greater number of the multitude of voices, what can the lesser number of voices avail ? It is a known thing, and a com- A proverb, j^^qjj pi-Qverb, "Oftentimes the greater part overcometh the better." H. LATIMER. The^nMii touching general councils, at this present I have no tiie'En°iish ^^^'^ ^^J' ^^^^^ ha.ve Said. Only I refer you to your parliaments own experience, to think of our coimtry parliaments and and convo- ^. ^ ^ lations. couvocations, how and what ye have there seen and heard. AXD HUGH LATIMER. 131 The more part in my time did bring forth the six articles ; for then the king would so have it, being seduced of certain. Afterward the more part did repeal the same, our good Josiah willing to have it so. The same articles now again, alas ! another greater, but worse part hath restored. 0 what an uncertainty is this ! But after this sort most commonly are man's proceedings. God be merciful unto us ! Who shall deUver us from such torments of mind ? Therefore is peath the best phy- death the best physician, but imto the faithful, whom she ^'f^j?" \° Sr J ' _ ' tiiithtul. together and at once delivereth from all griefs. — You must think tliis witten upon this occasion, because you would needs have yom- paper blotted. The Ninth Objection of the Antonian. If the matter should go thus, that in general councils Anton. ° ° Object.. men shall not stand to the more number of the whole mul- ]X. titude (I mean of them which ought to give voices), then should no certain rule be left unto the church, by the which controversies in weighty matters might be determined. But it is not to be believed, that Christ would leave his church destitute of so necessary a help and safeguard. The Answer. N. RIDLEY. Christ, who is the most loving spouse of his espoused Eph^v."" the church, who also gave himself for it, that he might sanctify it unto himself, did give unto it al^undantly all things which are necessarj- to salvation, but yet so, that the church should declare itself obedient unto him in all things, and keep itself within the bounds of his commandments, and fm-ther not to seek any thing, which he teacheth not, as necessai-y unto salvation. Now further, for detemiination of all controversies in Christ's religion, Christ himself hath left unto the church not only Moses and the prophets, whom ^"'"'^ he willeth his church in all doulits to go unto and ask counsel at ; but also the Gospels and the rest of the body of the New Testament. In the which, whatsoever is hard in Moses and the prophets, whatsoever is necessary to be known unto salvation, is revealed and opened. 9—2 132 COXFEREXCES BETWEEN NICHOLAS PaOLEY Rom. X. go ^-i^j^j. jjQ^y i^g^yg j^ggjj g,^y^ Who shall climb into heaven, or who shall go down into the depth, to tell what is needfiil to be done? Christ hath done both, and hath commended unto us the word of faith, which also is abun- ra\ you, how doth that book, which was called " The Bishop's Book-," made in the time of king Hem-y VIII, whereof the bishop of Winchester is thought to be either the fu'st father or chief gatherer, how doth it (I say) sharply re- prove the Florentine council^ in which was decreed the supremacy of the bishop of Rome, and tliat with the con- sent of the emperor of Constantinople and of the Gre- cians? So that, in those days, our learned ancient fathei's and bishops of England did not stick to affirm, that a general council might err. But methinketh I hear another man despising all that I have brought forth, and saying, " These wliich you have called councils, are not worthy to be called councils, but rather assemblies and conventicles of heretics." " I pray you, sir, why do you judge them worthy of so slanderous a name f — " Because," saitli he, " they decreed things heretical, con- trary to true godliness and sound doctrine, and against the faith of christian religion." The cause is weighty, for the which they ought of right so to be called. But if it be so, that all councils ought to be despised, which decreed any- i 'i'""' * thing contrary to sound doctrine, and the true word, which is according to godliness ; forsomuch as the mass, such as we have had here of late, is openly against the word of God, forsooth it must follow of necessity, that all such councils as have approved such masses, ought of right to be fled and despised, as conventicles and assemblies of men that stray from the truth. P See note F. at the end of the volume. Ed.]] P This council was originally assembled at FeiTara by Kugene IV. Jan. 10, 1'138, in opposition to that of Basil. It was attended l)y John Palaeologus, Emperor of Constantinople, and Joseph, Patriarch of the same city. In consequence of the plague it removed to Florence, Feb. 20, 1430, till April 2(5, 1442. Ed.] 136 C0XFEREXCE3 KETWEEX NICHOLAS FJDLEY TTiebishop Another man allefjeth unto me the authority of the bishop of Rome s o . r authority, of Rome, "without wliich neither can the councils," saith he, "be lawfully gathered, neither, being gathered, determine anj-thing concerning religion." But this objection is only grounded upon the ambitious and shameless maintenance of the Romish tyranny and usurped dominion over the clergy, j^muhe^'^' ^^'^'ic^^ tyranny we Enghshmen long ago, by the consent of p?emao" the whole realm, have expelled and abjured. And how rightly we have done it, a little book set forth, De utraque Pote$tate\ that is, "Of both the Powers," doth clearly shew. I grant, that the Romish ambition hath gone about to challenge to itself and to usurp such a privilege Conc.Carth. fj-oni old time. But the council of Carthage, in the year of our Lord 457, did openly witlistand it"; and also the council at ^Mile^ite, in the which St Augustine was pre- Can. xxii. ggnt, did prohibit any appellations to be made to bishops beyond the sea^. The Eleventh Objection of the Antonian. Anton. St Augustine saith, " The ^good men are not to be for- XI. saken for the evil, but the evil ai-e to be borne withal for EpiSt.Ninii. ^j^g good." Ye will not say (I trow) that in our congre- gations all be e\il. The Answer. N. RIDLEY. N.RiD. I speak nothing of the goodness or evilness of your con- gregations, but I fight in Clu'ist's quarrel against the mass, Q Sec note G. at the end of the volume. Ed.] P The third Coiuicil of Carthage was held a.d. 39". The protest here mentioned is to be gathered rather from the spirit than the letter of its canons. See L'Abbe, torn. ii. col. 11G5. Ed. Par. 1671. Ed.] Ad transmarina autem qui putaverit appellandum, a nullo intra Africam in communionem suscipiatur. L'Abbe', Cone. torn. ii. col. 1543. Ed. Par. 1G71. Ed.] Xon enim propter malos boni deserendi, sed propter bonos mali tolerandi sunt. S. Aug. Op. Ed. Ben. Par. 1685, torn. ii. col. 238. Ordo novus, Ep. xciii. Ed.] AND HUGH LATIMER. 137 which doth utterly take away and overthi-ow the ordinance of Christ. Let that be taken quite away, and then the par- tition of the waH that made the strife shall be broken down. Now to the place of St Augustine for " Bearing with the evil for the good's sake,'' there ought to be added other words, which the same wTiter hath expressedly in other places ; that is, " If those evil men do cast abroad no seeds of false doc- ' _ Iiteras trine, nor lead other to destruction by their example^" cap^'&'s" The Twelfth Objection of the Antonian. It is perilous to attempt any new thing in the church, Anton. which laclceth the example of good men. How much more xii!^^' perilous is it, to conmiit any act unto the which the example of the prophets, of Christ, and of the apostles are contrary! But unto this your fact, in abstaining from the chm-ch by reason of the mass, the example of the prophets, of Clu'ist, and of the apostles, are clean contrary. Therefore, &c. The first part of the argument is evident, and the second part I prove thus. In the times of the prophets, of Clu-ist, and of his apostles, all things were most corrupt. The people was miserably given to superstition, the priests despised the law of God ; and yet, notwithstanding, we neither read that the prophets made any schisms or divisions ; and Christ himself haunted the temple, and taught in the temple of the Jews. Luke xxi. Peter and John went up into the temple at the ninth hour Acts iii. of prayer. Paul, after the reading of the law, being desired to say something to the people, did not refuse to do it. Yea further, no man can shew that either the prophets, or Christ and his apostles, did refuse to pray together with others, to sacrifice or to be partakers of the sacraments of Moses' law. The Answer. N. RIDLEY. I gi-ant the former part of your argument, and to the N. Rid. second part I say, that although it contain many true things, S. Aug. Op. Ed. Ben. Par. 1685, torn. ix. col. 58. The words liere quoted do not occur in the passages refeiTed to, but tlie sense of the two chapters is the same. Ed.] 138 CONFEREXCES BETWEEN' NICHOLAS RIDLEY as of the corrupt state in the times of the prophets, of Christ, and the apostles ; and of the temple being hamited of Christ and his apostles ; yet, notwithstanding, the second part of your argument is not sufficiently proved ; for ye ought to have proved, that either the prophets, either Christ, or his apostles, did in the temple commimicate with the people in any kind of worshipping which is forbidden by the law of God, or repugnant to the word of God. But that can no where be shewed. And as for the church, I am not angry with it, and I never refused to go to it, and to pray with the people, to hear the word of God, and to do all other things, whatsoever may agree vrith the word of God. St ^pist.^cxL\. Augustine, speaking of the ceremonies of the Jews^ (I sup- pose in the epistle ad Januarium,) although he grant they grievously oppressed that people, both for the number and bondage of the same, yet he calleth them burdens of the law, which were dehvered unto them in the word of God, not presumptions of men ; which notwithstanding, if they were not contrary to God's word, might after a sort be borne withal. But now, seeing they are contraiy to those which are in the word of God written, whether they ought to be borne of any christian or no let him judge which is spiritual, wliich feareth God more than man, and loveth everlasting life more than this short and transitory- hie. To that which was said, that my fact lacketh example of the godly fathers that have gone Tobit i. before, the contraiy is most e\ident in the history of Tobit : of whom it is said, that when all other went to the golden calves, which Hieroboam the King of Israel had made, he himself alone fled all then- companies, and got him to Je- rusalem rnito the temple of the Lord, and there worshipped the Lord God of Israel. I Kings xiii. Difj not the man of God threaten grievous plagues, both unto the priests of Bethel, and to the altar which Hieroboam had there made after his own fantasy^ Which plagues king Josiah, the true minister of God, did execute at the time appointed. And where do we read that the prophets or the 2_^ngs apostles did agree with the people in their idolatry? ^Vhen- P Legalibus tamen sareinis, non humanis prEesumtionibus {Judcei) bubjiciuntur. S. Aug. Epist. cxrx. cap. 19, Op. Ed. Ben. Par. 1685. Ordo no\Tis, Epist. lv. torn. ii. col. 142. Ed.] AND HUGH LATIMER. 139 as the people went a whoring with their hill altars, for what cause (I pray you) did the prophets rebuke the people so much, as for their false worshipping of God, after their own minds, and not after God's word? For what was so much as that was? Wherefore the false prophets ceased not to Jer. x.\. malign the true prophets of God ; therefore they beat them, Heb. xi. they banished them, &c. How else, I pray you, can you understand that St Paul allegeth when he says, " What 2 Cor. vi. concord hath Clmst with Eehal? Either what part bath the believer with the infidel? Or how agreeth the temple of God with images? For ye are the temple of the living God, as God himself hath said, I will dwell among them, and walk Levit. xxvi. among them, and will be their God, and they shall be my people : wherefore come out from among them, and separate yom-selves from them, saith the Lord, and touch none unclean thing ; so will I receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." Judith that holy woman would not Judith xii. suffer herself to be defiled with the meats of the wicked. All the saints of God which truly feared God, when they liave been provoked to do anything, which they knew to be contrary to God's law, have chosen to die rather than to forsake the laws of their God. Wherefore the Maccabees put themselves in danger of 2 Mace. vii. death for the defence of the law, yea, and at length died manfully in the defence of the .same. " If we do ijraise,"" cont. sec •' . ^ ' Epist. Gau- saith St Augustine, " the Maccabees, and that with great ;|^nt''' "^^p- admiration, because they did stoutly stand even unto death for the laws of their country, how much more ought we to suffer all things for om- baptism, for the sacrament of the body and blood of Christ^, fee?" But the supper of our Lord, such S. Aug. Op. Ed. Ben. Par. 1G85, torn. ix. col. 685. The words here quoted do not occur — the nearest approach to them is as follows : — Sod (scriptura Macchaba-orum) rccepta est ab Ecclesia non inutiliter, si sobrie legatur vel audiatur, maxime projiter illos Macchaba'os qui pro lege Dei, sicut veri martyres, a persecutoribus tana indigna atquc hon-cnda perpessi sunt, ut etiam hinc populus Christianus adverteret, quoniam non sunt condigna- passiones hujus teniporis ad futuram gloriam quse revelabitur in nobisj pro quibus passus est Christus. — lb. col. 655. Ed.] 140 CONFERENCES BETWEEN NICHOLAS RIDLEY a one, I mean, as Clirist commancleth us to celebrate, the mass utterly abolisheth and corrupteth most shamefully. H. LATIMER. Who am I, that I should add any thing to this, which you have so well spoken? Nay, I rather thank you, that you have vouchsafed to minister so plentiful armour to me, being otherwise altogether unarmed : saving that he can- not be left destitute of help, which rightly trusteth in the help of God. I only learn to die in reading of the New Testament, and am ever now and then pra}-ing unto my God, that he will be an helper unto me in time of need. TJie Thirteenth Objection of the Antonian. ANToy. Seeing you are so obstinately set against the mass, that Object* •/ * XIII. * you affimi, because it is done in a tongue not understanded of the people, and for other causes, (I cannot tell what,) there- fore it is not the true sacrament ordained of Christ, I begin to suspect you, that you tliink not catholicly of baptism also. Is our baptism, which we do use in a tongue unknown to the people, the true baptism of Clu-ist or not? If it be, then doth not the strange tongue hurt the mass. If it be not the baptism of Christ, tell me how were you baptized? Or whether ye will, (as the Anabaptists do) that all which were baptized in Latin, should be baptized again in the English tongue. The Answer. N. RIDLEY. N. Rid. Although I would ^^^sh baptism to be given in the vulgar tongue, for the people's sake, which are present, that they may the better understand their own profession, and also be more able to teach their childi-en the same ; yet, notwith- standing, there is not like necessity of the vulgar tongue in baptism, as in the Lord's supper. Baptism is given to chil- dren, who by reason of their age are not able to understand what is spoken unto them, (in) what tongue soever it be. The Lord's supper is and ought to be given to them that are H. Lat. Ps. ix. AXD HUGH LATIMER. 141 waxen. Moreover in baptism, which is accustomed to be given to children in the Latin tongue, all the substantial points, (as a man would say) which Christ commanded to be done, are observed. And therefore I judge that baptism to be a perfect and true baptism, and that it is not only not needful, but also not lawful, for any man so christened to be christened again. But yet, notv.'ithstanding, they ought to be taught the catechism of the cliristian faith, when they shall come to years of discretion ; which catechism whoso- ever despiseth, or will not desirously embrace and willingly learn, in my judgment he playeth not the part of a christian man. But in the popish mass are wanting certain substan- tials, that is to say, things commanded by the word of God to be observed in ministration of the Lord's supper, of the which there is sufficient declaration made before. H. LATIMER. Where you say, " I would wish," surely I woidd wish H. Lat. that you had spoken more vehemently, and to have said, " It is of necessity, that all things in the congregation should be done in the vulgar tongue, for the edifying and comfort of them that are present."" Notwithstanding that the child itself is sufficiently baptized in the Latin tongue. The Fourteenth Objection of the Antonian. Forasmuch as I perceive you are so stiffly, I will not Antox. say obstinately, 1)ent, and so wedded to your own opinion, xiv. that no gentle exhortations, no wholesome counsels, no other kind of means can call you home to a better mind ; there remaineth that wliich in like cases was wont to be the only remedy against stiffiiecked and stubborn persons; that is, you must be hampered by the laws, and compelled either to obey, whether ye will or no, or else to suffer that which a rebel to the laws ought to suffer. Do you not know, that whosoever refuseth to obey the laws of the realm, he be- wrayeth himself to be an enemy to his country? Do you not know, that this is the readiest way to stir up sedition and civil war? It is better that you should bear your own sin, than that, through the example of your breach of the 142 CONFERENCES BETWEEN NICHOLAS RIDLEY common laws, the common quiet should be disturbed. How can you say you wiU be the queen's true subject, whenas you do openly profess that you wUl not keep her laws? The Ansicer. N. RIDLEY. Rid. 0 ! heavenly Father, the Father of all wisdom, under- standing, and true strength, I beseech thee, for thy only Son our Saviour Chi-ist's sake, look mercifully upon me, wetched creature, and send thine Holy Spirit into my breast ; that not only I may imderstand according to thy wisdom, how this pestUent and deadly dart is to be borne off, and with what answer it is to be beaten back ; but also, when I must join to fight in the field for the glory of thy name, that then I, being strengthened with the defence of thy right hand, may manfully stand in the confession of thy faith and of thy truth, and continue in the same unto the end of my Ufe, tlu-ough the same our Lord Jesus Chi'ist. Amen. Now to the objection. I grant it to be reasonable, that he which by words and gentleness cannot be made yield to that is right and good, should be bridled by the strait cor- rection of the laws. That is to say, he that will not be subject to God"'s word, must be punished by the laws. It is true that is commonly said, " He that will not obey the gospel must be tamed and taught by the rigoiu' of the law." But these things ought to take place against him which refuseth to do that is right and just, according to true godliness, not against him which cannot quietly bear superstitions and the overthrow of Christ's institutions, but doth hate and detest from his heart such kind of pro- ceedings, and that for the glory of the name of God. To that which ye say, a transgressor of the common laws be- wrayeth himself to be an enemy of his country, surely a man ought to look unto the natm-e of the laws, what manner of laws they be which are broken. For a faithful christian ought not to think alike of all manner of laws ; but that saying ought only truly to be imderstanded of such laws as be not contrary to God's word. Otherwise, whosoever love their country in truth, that is to say, in God, they will AND HUGH LATIMER. 143 always judge, (if at any time the laws of God and man be the one contrary to the other,) that a man ought rather to obey God than man. And they that think otherwise, and Acts iv. pretend a love to their country, forasmuch as they make their country to fight, as it were, against God, in whom consisteth the only stay of the country, surely I do think, that such are to be judged most deadly enemies and traitors to their country. For they that fight against God, which is the safety of their country, what do they else but go about to bring upon their country a present ruin and destruction? But they that do so, are worthily to be judged enemies to their country and betrayers of the realm. Therefore, «fec. But this is the readiest way, ye say, to stir up sedition, to trouble the quiet of the commonwealth ; therefore are these things to be repressed in time by force of laws. Behold, satan ana r> L ... "'S minis- Satan doth not cease to practise his old guiles and accus- t'^^'^'^o*'- ^ _ " _ ways charge tomed subtleties. He hath ever this dart in a readiness t'l.e Rodiy Wltll to hurl against his adversaries, to accuse them of sedition, sedition, that he may bring them (if he can) in danger of the higher powers ; for so hath he by his ministers always charged the prophets of God. Ahab said unto Ehas, " Art thou he i Kings that troubleth Israel 2" The false prophets also complained to their princes of Jeremy, that his words were seditious "xvi. and not to be suffered. Did not the Scribes and Pharisees Luke xxiii. falsely accuse Christ as a seditious person, and one that spake against Caesar? Did they not at last cry, "If you John xix. let this man go, you are not Caesar's friend V The orator Tertullus, how doth he accuse Paul before Felix, the high- deputy ! " We have found this man (saith he) a pestilent Acts xxiv. fellow, and a stirrer of sedition imto all the Jews in the whole world,"" &;c. But I pray you, were these men as they were called, seditious persons, Christ, Paul, and the prophets? God for- bid! But they were of false men falsely accused. And wherefore, I pray you, but because they reproved before the people their guiles, superstition and deceits? And when the other could not bear it, and would gladly have had them taken out of the way, they accused them as seditious persons and troublers of the commonwealth, that being by this means made hateful to the people and princes, they might the more 144 COXFERENCES BETWEEN NICHOLAS RIDLEY easily be snatched up, to be tormented and put to death. But how far they were from all sedition, their whole doc- trine, life, and conversation, doth well declare. For that which was objected last of all, that he cannot be a faithful subject to his prince, which professeth openly that he will not observe the laws which the prince hath made, here I would wish that I might have an indifferent judge, and one that feareth God, to whose judgment in this cause I promise I will stand. I answer therefore, a man ought to obey his prince, but in the Lord, and never against the Lord. For he that knowingly obeyeth his prince against God, doth not a duty to the prince, but is a deceiver of the prince, and an helper unto him to work liis own destruction. He is also unjust, which giveth not the prince that is the jirince's, and to God that is God's. Here cometli to my remem- Hist'^i'iu'u' ^^^'^^^ ^^^^^ notable saying of Valentinianus, the emperor, cap. 5. for choosing the bishop of Milan. " Set him," saith he, "in the l^ishop's seat, to whom, if we, as man, do offend at H?sf^ib h' time, we may submit om-selves'." Poly carpus, the most cap. 15. constant martyr, when he stood before the chief ruler, and was commanded to blaspheme Cluist, and to swear by the fortune of Caesar, &c. he answered with a mild .spirit, " We are taught," saith he, "to give honour unto princes and those powers which be of God, but such honour as is not contrary to God's religion-." Hitherunto ye see, good father, how I have in words only made, as it were, a flourish before the fight which I shortly look after, and how I have begun to prepare certain kinds of weapons to fight against the adversaries of Clirist, and to muse with myself how the darts of the old enemy may be borne off, and after what sort I may smite him again with the sword of the Spirit. I learn also hereby to be Eph. vi. in use mth armour, and to assay how I can go armed, ^' ToiovTov cij OVV Ka\ vvv to?? dp'^iepariKoT'; iyKa9idpv(raTe OuiKOf?, oTTojs Kat tj/J-eTv, o'l Tt]v fiainXeiav Wvvovre^, elXiKpivoi^ aJrio Tos riixeTepa^ vwoKXlvwfxev K€.] [■* "Ad Henricum." "That is," says Dr Wordsworth, "to Henry the Eighth : meaning to insinuate that this book of Bertram's, which bore too strongly against the Romish corruptions in the doc- trine of the Eucharist, to admit easily of any fair and direct answer, was a modem forgery of the Protestants of late time." The work of John of Trithemius was finished a.d. 1494, and first published at Basil. Ridley was under a mistake as to the precise date of the work in question ; it was addressed not to Charlemagne, but to Charles the Bald : it was besides not the " Catalogus illustrium virorum," but the "Catalogus Scriptorum Ecclesiasticorum," to which he refers; that work states of Bertram, "ad Carolum regem, fratrem Lotharii imperatoris, ■scripsit commondabile opus." En.] 160 CONFERENCES BETWEEN Sake thl''*' " ^"*''' I' " ^"0^ think) that Tertullian in plain hutTti'^V'e speaketh thus: Hoc est corpus imum, id est, figu-rci' lZ'''Geia. ^'''y'om mei; This is my body, that is to say, a figure of geit!^"'' ^ody. And Gelasius saith plainly, that substantia panis manet ; the substance of bread remaineth. And Origen saith likewise ; Quod sanctlficatur secundum inateriam, ingreditur stomachum et md'it in secessem ; That which is sanctified, as touching the matter or substance, passeth away in the di-aught'." This when I had Englished, Mr Secretary said to me, " You know very well as any man," &c. ; and here, if I would, I might have been set in a foolish Paradise of his commendation of my learning, and quod essem vir multw lectionis, a man of much reading. But this I would not take at his hand. He set me not up so high, but I brought myself as low again : and here was much ado. "As for Melancthon,"" quoth I, "whom Mr Feeknam spalie of, I marvel that ye will allege him; for we are more nigh an agreement here in England, than the opinion of Me- lancthon to you : for in this point we all agree here, that there is in the sacrament but one material substance ; and JNIelancthon, as I ween, saith there are two." Ye say truth," quoth ^Ir Secretary : " Melancthon's opinion is so. But I pray you, ye have read that the sacrament was in old time so reverenced, that many were then forbidden to be present at the ministration thereof, catechumeni^'' quoth he, "and many more." nie'iif and " Truth, Sir," quoth I, " there were some called audientes, some panitentes, some catechumeni, and some energunieni, which were commanded to depart." Mtechism"^ "Now," quoth he, "and how can ye then make but a figure or a sign of the sacrament, as that book which is set forth in my Lord of Canterbury 's name-? I wis, ye can tell [j Tertul. cont. Marcion. lib. iv. cap. 40. Gelasius de duab. nat. in Cluisto. Bibl. Pat. Paris, 1575, vol. v. p. 475. Orig. in Matth. Op. Ed. Par. 1745, Horn. xi. vol. iii. p. 400. Vox these references to the Fathei-s see The Brief Declaration. Ed.]] \y " Lord of Canterbury's name." Fox, in the mai^in, calls this ' the book of Catechism/ by which he probably meant either the Cate- chism commonly called the Catechism of King Edward, or the " Short Instruction unto Christian Ileligion:" or possibly that of Justus Jonas, translated under Cranmcr's authority, and often referred to as his. othrrs went out at the ministra- tion. N. RIDLEY AND SECRETARY BOURN. 161 who made it: did not ye make itT' And here was much murmuring of the rest, as though they would have given me the glory of the writing of that book; which yet was said of some there, to contain most heinous heresy that evev was. " Master Secretary," quoth I, " that book was made of a great learned man, and him which is able to do the like again: as for me, I ensure you (be not deceived in me) I was never able to do or write any such like thing. He passeth me no less, than the learned master his young scholar." Now, here every man would have his saying, which I pass over as not much material for to tell. " But, Sir," quoth I, " methinks it is not charitably done, to bear the people in hand that any man doth so lightly esteem the sacrament, as to make of it but a figure. For that maketh it (but) a bare figure without any more profit; which that book doth often deny, as appeareth to the reader most plainly." "Yes," quoth he, "that they do." "Sir, no," quoth I, "of a truth: and as for me, I ensure you I make no less of the sacrament than tlnis : I say, whosoever receiveth the sacrament, he receiveth therewith life or death." " No," quoth Mr Secretary, " Scripture saith not so." "Sir," quoth I, "although not in the same sound of words, yet it doth in the same sense ; and St Augustine saith in the sound of words also : for Paul saith. The bread which ^ we break, is it not the partaking or fellowship of the body of Christ? and St Augustine, Manduca vitam, bibe vitam, Eat life, drink life\" Then said Master Pope, " What can ye make of it when '^fJ^Zy ye say, there is not the real body of Christ? which I do ^'jih^ui'^'' believe, and I pray God I may never believe other. How *'tamu,'tion. It is known by the title " Catechism of 1.543." But it is more likely that Ridley referred to the Book on the Sacrament, which Cranmer afterwards defended against Gardiner, and that Fox was wrong ia mentioning a catechism at all. Ed.] [|-' S. Aug. Serino cxxxi. de verb. Evan. Joh. vi. Op. Ed. Ben. Par. 1G85, tom. V. col. G41. Ed.] 11 [ridley.] 162 COXFEKEXCES EETV."EEX can it bring (as ye say) either life or death, when Chrisfs body is not there?"' "Sir," quoth I, "when you hear God's word truly preached, if ye do beheve it and abide in it, ye shall and do receive life withal : and if ye do not beheve it, it doth bring imto you death: and yet Christ's body is stUl in heaven, and not carnal in every preacher's mouth."" " I pray you teU me," quoth he. " how can you answer to this, Quod pro xobis tradetui', ^^llich shall be given for you? Was the figure of Christ's body given for us?" "No, Sir," quoth I. "but the very' body itself, whereof the sacrament is a sacramental figure." "How say ye then," quoth he, "to quod pro vohis tra- detui\ Which shall be given for you?" Tertuuia- " Forsootli," quoth I, " Tertullian's exposition maketh it plain, for he saith, Coipiis est fyiira corporis, The body is a figm"e of the body. Now put to qmd pro vohis fradetur. Which sliall be given for you; and it agreeth exceedingly weU." '• In faith," quoth he, " I would give forty pounds that ye were of a good opinion. For I ensure you. I have heard you, and had an affection to you." " I thank you. Master Pope, for yom* heart and mind : and ye know," quoth I, "I were a veiy fool if I would in this matter dissent from you, if that in my conscience the truth did not enforce me so to do. For I wis (as ye do perceive, I trow) it is somewhat out of my way. if I would esteem worldly gain." Cyprian. " "NVliat say ye," quoth he, "to Cj-prian? Doth he not say plainly, Panis queni dedit Dominns, non effinie, sed v vpai pin TriVrei kcu ev\ Ktipvypa-rt koi p-ia evyapiaTia ■^ptja-dat. pla yap tariv tj aap^ tov Kvp'iov 'Irja-ov, Ka\ ev avTov to al/ia tu vrrep t]/xu)V CK'^udiv' fi? koi apTo? to?? iracTtv edpvTil, which were not fi 3 4 ggg Treatise on Transubstantiation. Ed.1 notco. — Hesych. ^ Quo ct ipso Sacramento populus noster ostenditur adunatus, ut i?Levit"iib. qiuemadmodum grana multa in unum collecta et commolita et commixta ii. cap. s. panem unum faciunt, sic in Chiisto qui est panis ccelestis unum sciamus esse corpus, cui conjunctus sit noster numerus et adunatus. S. Cyp. Epist. ad Cscil. Ordo novus lxiii. Op. Ed. Ben. Par. 1726, p. 108. Ed.] Quomodo ergo in his non admiranda sit sapientia Spiritus ? nullam fjuippe dubietatem hujusmodi intellectui dereliquit ; propterea cames cum panibus comedi prsecipiens, ut nos intelligeremus, Olud ab eo mysterium dici quod simul panis et caro est, sicut corpus Christi, panis vivi qui de coelo descendit. Hesydiius, Comment, in Le\T[t. lib. n. cap. 8. Op. Ed. BasU. 1527, p. 49. c. Ed.] CONCERNING THE SACRAMENT. 175 Also the judgment of Bertram in this matter is veiy Bertram, plain and manifest. And thus much for the second ground. TTie Third Ground. The third ground is the nature of the sacrament, which "T''*^ » ' ground. consisteth in thi-ee things, that is. Unity, Nutrition, and '[^^^^^ ^ Conversion. ifuflty."'' As touching imity, Cj-prian thus writeth: "Even as of 3;^"^y"J°"* many grains is made one bread, so are we one mystical c^r^ri'an. body of Christ." Wherefore bread must needs still remain, or else we destroy the nature of a sacrament. Also they that take away nutrition, which cometh by bread, do take away likewise the natm*e of the sacrament. For as the body of Christ nom-isheth the soul, even so doth bread likewise nourish the body of man. Therefore they that take away the grains or the union of the grains in the bread, and deny the nutrition or sub- stance thereof, in my judgment are Sacramentaries : for they take away the similitude between the bread and the body of Christ. For they which affirm transubstantiation are indeed right Sacramentaries and Caperaaites. As touching conversion (that like as the bread which Conversion, we receive, is turned into our substance, so are we tiu*ned into Christ's body), Rabanus'' and Chrysostom" are witnesses Rabanus. „ . , ChrysQS- suihcient. tom. The Fourth Ground. They which say that Christ is carnally present in the Tiie rourtii Eucharist, do take from him the verity of man's nature. The real presence in ['■ Rabanus Maurus de Sermonis Proprietatc. The work it.self is lost, ment^stami- and is not noticed by Cave ; but Gcsner in his " Bibliotheca" mentions fj'g "^\JJ'of two persons who had it in their possession in MS. Flacius Illyricus Christ's must have had access to it, for he quotes the very passage to which Ridley most probably refers ; the words of Rabanus are, " Sacramcntum in alimentum coi-poris redigitur: sicut ergo illud [sacramentum] in nos convcrtitur cum id manducamus et bibimus, sic et nos in corpus Christi convertimur cum obedientcr ct pic vivijnus." Flacius Illyricus refers this to the fifth book and second chapter of the above-mentioned work. Rabanus Maunis was Abbot of Fulda, and died a.d. 856. Ed.] Q See notes to Disputations, infra. Ed.] 176 A DETERMINATION' Tract. 50. Matth. xxviii. Eutychcs granted the divine nature in Christ, but his human nature he denied. So they tliat defend transubstantiation ascribe that to the human nature, which only belongeth to the divine nature. The Fifth Ground. gJound!'' The fifth ground is the certain persuasion of this article of faith, " He ascended into heaven, and sitteth on the right hand, fcc."" pei-^oan.^" Augustiuo saith : " The Lord is above, even to the end of Tract. 30. ^j^^ world ; but yet the verity of the Lord is here also. For his body wherein he rose again, must needs be in one place, but his verity is spread abroad every where'." Also, in another place he saith : " Let the godly receive also that sacrament, but let them not be careful (speaking there of the presence of his body^.) For as touching his majesty, his providence, his invisible and unspeakable grace, these words are fulfilled which he spake, ' I am with you unto the end of the world.'' But according to the flesh which he took upon him, according to that which was born of the Vu'gin, was apprehended of the Jews, was fastened to a tree, taken down again from the cross, lapped in linen clothes, was buried and rose again, and appeared after his resm'rection, so you shall not have me always with you. And why ? because that as concerning his flesh he was conversant with his dis- ciples forty days, and they accompan}ang him, seeing him, but not following him, he went up into heaven, and is not here, for he sitteth at the right hand of his Father, and yet he is here, because he is not departed hence, as concerning the presence of his divine majesty^." Mark and consider well what St Augustine saith : " He is ascended into heaven, and is not here," saith he. Believe P Sursum est Doniinus: sed etiam liic est Veritas Domini. Corpus enim Domini in quo resurrexit, uno loco esse potest: Veritas ejus ubique diffusa est. S. Aug. in Johan. Evan. Tract xxx. Op. Ed. Ben. Par. 1G8.5, torn. iii. col. 517. Ed.] P Accipiunt hoc et boni, sed non sint soliciti : loquebatur enim de praesentia corporis sui. S. Aug. in Johan. Evan. Tract, l. Op. Ed. Ben. Par. 1685, torn. iii. col. G33-4. Ed.] p See Treatise on Transubstantiation. Ed.] CONCERMNG THE SACRAMENT. 177 not them therefore which saj', that he is hero still in the earth. Moreover, " Doubt not (saith the .same Augustine) but ^pfjjf that Jesus Christ, as concerning the nature of his manhood, is there from whence he shall come. And remember \\ell and believe the profession of a Christian man, that he rose from death, ascended into heaven, and sitteth at the right hand of his Father, and from that place and none other (not from the altars) shall he come to judge the quick and the dead, and he shall come, as the angel said, as he was seen to go into heaven ; that is to say, in the same form and substance, unto the which he gave immortality, but changed not natiu-e. After this form (meaning his human nature) we may not think that it is every where\" And in the same epistle he saith : " Take away from the ijJJ^"^** bodies hmitation of places, and they shall be no where : and because they are no where, they shall not be at alP." Vigilius saith : "If the word and the flesh be both of tontrT one nature, seeing that the word is every where, why then ub!iv!'^ is not the flesh also every where 2 For when it was in earth, then verily it was not in heaven : and now when it is in heaven, it is not surely in earth. And it is so certain, that it is not in earth, that as concerning the same we look for him from heaven, whom, as concerning the word, we believe to be with us in earth"."' [^^ Noli itaque dubitare ibi nunc esse liomincm Cliilstum Jesum, undo venturus est, memoriterque rocole et fideliter tone Christianam con- fessionem, quoniam resurrexit a inortuis, adscendit m crelum, sedct ad dexteram Patris, nee aliunde quani inde venturus est ad vivos mortuos- que judicandos. Et sic venturus est, ilia angelica voce testante, qucm- admodum ire visus est in coeluni, id est, in eadeni carnis forma atque substantia ; cui profecto immortalitatem dcdit, naturam non abstulit. S. Aug. Ep. ad Dard. (Ordo novus clxxxvii.) Op. Ed. Ben. Par. 1()8.5, torn. ii. col. G81. Ed.] \f Nam spatia locorum tolle corporibus, nusquam crunt ; et quia nusquam erunt, nec erunt. lb. col. 08.3. Ed.] p Deinde si vevbi et carnis una natura est, quomodo cum verbum ubique sit, non ubique inveniatur et caro? namque quando in terra fuit, non erat utiquc in coelo, et nunc quia in coelo est, non est utique in terra ; et in tantum non est, ut secundum ipsam Christum specteraus venturum de coelo, quern secundum verbum nobiscum esse credimus in terra. Vigil, cent. Eutych. Tiguri, 1639, p. 73. Ed.] 12 [ridley.] 178 A DETERMINATION- Also, the same Vigilius saith : " Which things seeing they be so, the course of the scripture must be searched of us, and many testimonies must be gathered, to shew plainly what a wickedness and sacrilecre it is to refer those things to the property of the divine nature, which do only belong to the nature of the flesh ; and contrariwise, to apply those things unto the nature of the flesh, which do properly belong to the divine nature'."" Which thing the transubstantiators do, whilst they affirm Christ's body not to be contained in any one place, and ascribe that to his humanity, which properly belongeth to his divinity : as they do which will have Christ's body to be in no one cex-tain place limited. concUisk)n. Now, in the latter conclusion concerning the sacrifice, because it dependeth upon the first, I will in few words de- clare what I think. For if we did once agree in that, the whole controversy in the other would soon be at an end. Two things there be which do persuade me that this con- clusion is true : that is, certain places of the scripture, and also certain testimonies of the fathers. Heb. ix. St Paul saith, "Christ being become an high priest of good Christ's"''^ things to come, by a greater and more perfect tabernacle, I'ody. jjQ^ made with hands, that is, not of this building, neither by the blood of goats and calves, but by his own blood, entered once into the holy place, and obtained for us eter- nal redemption, &c. and now in the end of the world he hath appeared once to put away sin by the sacrifice of himself." Heb. X. And again : " Christ was once offered to take away the sins of many." Moreover he saith : " With one offering hath he made perfect for ever those that are sanctified." christnever Tlicse scriptures do pcrsuadc me to believe that there offered but ^ _ ^ _ once. jg no other oblation of Christ, (albeit I am not ignorant there are many sacrifices) but that which was once made upon the cross. The testimonies of the ancient fathers which confirm the Bomf!Epibt. same, are out of Augustine ad Bonifac. Epist. 23. Again in 23. Quse cum ita sint, series nobis divinarum percurrenda est litera- rum, ct plurima testimonia congerenda, quibus demonstretur, quara sit impium et sacrilegum ea, quuc sunt propria camis Christi, ad natura; verbi proprictatem refeiTc, ct qua; sunt propria verbi, proprietati naturs carais adscribere. Id. lib. v. p. 88. Ed.] COXCEKNIXG TJIE SACKAMENT. 179 his book of Questions, in the Gist (Question. Also in his ^^^^.^^'g^^ book against Faiistus the Manichce, Book xx. Chap. 21. And iVa^Faus-""" in the same book against the said Faustus, Chap. 18. thus J.^^'jg'- '^- he writeth : " Now the Christians keep a memorial of the sacrifice past, with a holy oblation and participation of the body and blood of Christ'.'' Fulgentius in his book De Fide calletli the same oblation a commemoration. And these things are sufficient for this time for a scholastical determi- nation of these matters^. P Unde jam Christiani peracti ejusdcm sacrificii memoriam cele- brant sacrosancta oblatione et pai-ticipatione corporis et sanguinis Christi. S. Aug. cont. Faust, lib. xx. cap. 18. Op. Ed. Ben. Par. 168-5, torn. ix. col. 345. Ed.] Q'' The other passages from St Augustine are to be found in the notes to the Treatise on Transubstantiation : see pp. 89, 40, 41. Ed.] 12—2 Judicium de Epistolis decretalibus. Nicolai Eidlei episeopi Londinensis judicium de epistolis decretalibus, sc. dementis, Anacleti, Lucii, Pontiani, et aliorum vetustissimorum pontificum. E 3ISS. B'lhl. Coll. Emm. apud Cantab. Ego sane censeo esse supposititias et ab iinpostoribus subornatas, ut crederentur falso esse patrum decreta — nee possum adduci ut credam qupe citantur ex decretalibus epistolis Gelasii et Vigilii et \aliorimi\ Pontificum llomanorum, esse vere illorum. Nunquam credam tam doctos viros tantopere delirasse, ut Petrum Cephas dictum dicerent quia esset caput, quod Cephas caput significaret. Et Jacobum mortuum esse constat priusquam Clemens in sede Romana, constitutus est. Multaque prajterea illic scribuntur, quae ab illius temporis conditione prorsus sunt alienissima. In un;1 epistohi, sicut raemini, dicitur, quod, sicut uxor ob nullam viri culpam potest virum deserere, ita nunquam ecclesia potest deponere suum episcopum propter ulla crimina, &c. Et doctrina talis multa est in illis, quae, collata cum classi- cis scriptoribus et veteribus, facile meo judicio ostendit illas non esse istorum pontificum Romanorum, qui fuerunt viri doctissimi et sanctissimi. Hsec ego respondenda esse censeo Bradfordo meo ad suam qua?stionem de authoritate harum epistolarum. De phrasi in epistolis ascriptis Pontiano, in qua, dicitur, " Presbyteri ore conficiunt corpus Christi", nihil est quod quemcunquc offendat, si more veterum intelligatur verbum : ita enim loquitur Hieronymus ; " Absit ut aliquid mali suspi- cietur de iis qui ore sacro dominicum corpus conficiunt'." Q The following passage was probably that to which Ridley referred, " Absit ut de his [clericis]] quidquam sinistrum loquar, quia Apostolico JTJDICIUM T)E EPISTOLIS DECRETALIRLS. 181 " Conficere coi-pus Domini" illis nihil aliud crat qiiam conficere sacramentum corporis Domini, quai pars erat ministerii nostri Domini ; nam qui ministrabant verbmn Dei, iidem et panera perpetuo frangebant, et ut Tertullianus" ait, antiquitus " non nisi de praesidentium manu panem dominicum sumere consue- Act. xx. verunt," hoc est, non [nm] ab illis sanctificatum. Et quod ad honorem presbyterorum pertinet, si modb tales cssent quales esse deberent, qui et in verbo et doctrina laborarent, quales multos fuisse in illo tempore valde est credibile, status est vere venerabilium et lionorabilium virorum. gradui succedentes, Christi corpus sacro ore conficiunt, jx-r quos et nos Christian! sumus. S. Hieron. Epist. 5. ad. Heliodoriim Monaclium, Op. Ed. Ben. Par. torn. iv. pars 2. p. 10. Ed.] P The words of TertuUian arc: " Eucharistiie sacramentum et in tempore victus, et omnibus mandatum a Domino, etiam antelucanis ccetibus, nec de alioram manu quam praesidentium sumimus." De Co- rona, cap. 8. Op. Rigalt. Paris, 1041. p. 121. Ed.] A JUDGEMENT CONCERNMNG THE DECRETAr. EPISTLES. From the MSS. in the Library of Emmanuel Coll. Camb. [The Judgement of Nicholas Eidley, Bishop of London, con- cerning the decretal epistles, to wit, those of Clement, Anacletus, Lucius, Pontianus, and other most ancient pontiffs. I fully believe them to be supposititious and suborned by impostors, that they might falsely be deemed to be the decrees of the fathers. Nor can I be induced to believe those passages Avhich are cited from the decretal epistles of Gelasius and Vigihus, and of [other^ Eoman pontiffs, to be truly theirs. I will never believe such learned men so to have raved, as to say that Peter was called Cephas because he was the head, for that Cephas signifies "head." And it is evident that James was dead before Clement was appointed to the Roman see. And many other things besides are there w ritten which are altogether inconsistent with the circumstances of that period. In one epistle it is asserted, as I remember, that as a wife may not on account of any fault in her hus- band desert her husband, so neither could a Church, on account of any crimes, depose her Bishop. And much of such doctrine is there in them, which, when compared with the old and classical writers, shews them easily, in my judgement, not to be the works of those Eoman Pontiffs, who were most learned and holy men. Thus then do I think it well to answer my Bradford's question concern- ing the authority of these epistles. As to the plii'ase in the epistles ascribed to Pontianus, in which it is said, " the priests with their mouth make [conjickmt] the body of Christ", — there is nothing which can offend any body, if the word be understood after the usage of the ancients — for so also speaks Jerome : " Let there be A JUDGEMENT COXCER.\I\G THE DECRETAL EPISTLES. 1S.3 no evil suspected of those who by their sacred mouth make \conficiunt\ the Lord's body [corpus clominiam]. For with them to make [conjicere] the body of the Lord, was no other than to make \conJicere\ the sacrament of the Lord's body, which was a part of the ministry of our Lord ; for they who ministered the word of God, the same also perpetually Ijroke bread — and as TertuUian says, " anciently they were not st Paul, accustomed to recei\e the bread of the Lord save from the hands of those presiding over them — i. e. unless it had been sanctified by them. And as to what concerns the honour of the priests, if only they were, as they ought to be, men who laboured both in the word and in doctrine, such as in that period it is highly credible that many were, \then^ is it truly the position of venerable and honourable men. Ed.] DISPUTATIONS AND EXAMINATIONS. I. DISPUTATION AT OXFORD BETWEEN DR SMITH, WITH HIS COLLEAGUES AND OTHER DOCTORS, AND BISHOP RIDLEY. II. THE ORDER AND MANNER OF THE EXAMINATION OF DOCTOR RIDLEY HAD THE .30th DAY OF SEPTEMBER, 1555, BEFORE THE QUEEN'S COMMISSIONERS. I. DISPUTATION AT OXFORD BETWEEN DR SMITH, WITH HIS OTHER COLLEAGUES AND DOCTORS, AND BISHOP RIDLEY. REPRINTED FROM FOX'S ACTS AND MONUMENTS. DISPUTATION AT OXFORD BETWEEN DR SMITH, WITH HIS OTHER COLLEAGUES AND DOCTORS, AND BISHOP RIDLEY. PEEFACE OF FOX. The next day following, which was the 17th' of April, [1535] was brought forth Dr Eidley to dispute ; against whom jfiXy! was set Dr Smith- to be principal opponent. Touching which Dr Smith, forsorauch as mention here happeneth of his name, first the reader is to be advertised what is to be attributed to his judgment in rehgion, who so oftentimes before had turned and returned to and fro, grounded (as it seemeth) upon no firm conscience of doctrine, as both by his articles by him Tliis is said in some editions to have been April 12th. in others April 18th, and in the MSS. in the lil)rary of C.C.C. at Cambridge to have taken place on April 2, but Tuesdaj', April l7th, appeai-s to have been the correct date. Strype in his life of Cranmer, (Book iii. chap. 10.) gives the order of the proceedings day by day, grounding it as he alleges on a letter written by Dr Weston himself to the Bishoj) of London (Bonner): from this account it seems, that by a legal instrument the University of C'ambridgc authorised their Commissioners to go to Ox- ford to the Disputation ; this was done by the Senate, April 10th, and at the same time a letter was written by the authority of the Senate to the University of Oxford ; both these documents, viz. the legal in- strument and the letter are given by Strype; (Append, nos. 77, 78,) the process commenced on Saturday. Cranmer, Ridley and Latimer disputed on Monday, Tuesday and AVednesday. On VFednesday, April 18th, the disputations ended, and on Friday, April 20th, all the three disputants were condemned. En.] A full account of Dr Smith, together with the reason of his leaving England will be found in Strype's life of Cranmer, Book ir. chap. 7 and 22. En.] 190 DISPUTATION AT OXFORD. recanted may appear, and also by his own letter sent a little before in king Edward's days to the archbishop of Canterbury from Scotland. Which letter I thought here to exhibit as a certain preface before his own arguments, or rather as a testimony against himself, whereby the reader may understand how devoutly he magnified them and their doctrine a little before, against whom he now disputeth so busily. Eead I beseech thee his epistle, and judge. The true Copy of a certain Epistle of Dr Richard Smith to Dr Cranmer, Archbishop of Canterbury, declaring his Affection to the setting forth of God's sincere "Word. Most honom-able, I commend me unto your lordship, doing the same to understand, that I wrote letters to your grace in January last and the 10th day of Februaiy, declaring the causes of my sudden and unadvised departing from your grace over the sea ; and desiring your good lordship, of your charity toward them that repent of their ill acts, to forgive me your- self all the wrong I did towards your grace, and to obtain in writing the king's majesty's pardon for me in all points concerning his laws : upon the receipt whereof I would re- turn again home, and, within half a year (at the uttermost) puipos/n'- afterward, write "• Ue Sacerdotum Connubiis," etc. a Latin lor the' book that should be a just satisfaction for any thing that I ofpTiests. ^^^^ written against the same. Eeliquaque omnia dogmata vestra tum demum libentur amplexumm, ubi Deus mentem meam [ita persuadeat] ut ea citra conscientire Ifesionem agnoscam doceamque. I wi-ote not this that I want any good living here, but because mine absence out of the realm is dishonour to the king's highness and realm, and because I must need"'s (if I tarry here a quarter of a year longer) write an answer to yom* grace's book of the sacrament, and also a hook of common places against all the doctrine set forth by the king's majesty, which I cannot do with a good conscience. Wherefore I beseech yom* grace help me home, as soon as you may conveniently, for God's sake ; and ye shall never, I trust in God, repent that fact. Ex urbe divi Andi'ea^. 14. Feb. [1550.] Rich. Sraitheus. DISPUTATION AT OXFORD. 191 And thus much touching the forenaraed Dr Eichard Smith, heing set here (as is said) to dispute against bishop Ridley, who was brought now, the next day after the archbishop, to answer in the divinity school. Against whom also, besides Dr Smith, disputed I)r Weston, Dr Tresham, Dr Oglethorpe, "'^F-^Jj*^''® Dr Glyn, Dr Seton, and Dr Cole, Master Ward, Master R^dj"y. Harpsfield, Dr Watson, Master Pie, Master Harding, Master Ourtop, Master Fecknam : to all them he answered very learnedly. He made a preface to these questions, but they would not let him go forth in it, but caused liim to make an end of the same, and said it was blasphemy. And some said, he (h'ove off the time in ambiguous things, no- thing to the purpose ; and so they would not suffer him to say his mind. Dr Smith could get nothing at his hand; insomuch that others did take his arguments and pro- secuted them. He shewed himself to be learned, and a great clerk. They could bring nothing, but he knew it as well as they. The Disputation heginneth. Weston the Prolocutor: — "Good christian people and brethren, we have begun this day our school, by God's good speed, I trust; and are entering into a controversy, whereof no question ought to be moved, concerning the verity of the body of our Lord Jesu Christ in the eucharist, Christ is true, who said the words. The words are true which he spake, yea, truth itself that cannot fail. Let us therefore pray unto God to send down unto us his holy Spirit, vvhich is the true in- terpreter of his word ; which may purge away errors, and give light, that verity may appear. Let us also ask leave and liberty of the church, to permit the truth received to be called this day in question, without any prejudice to the same. Your parts thereof shall be to implore the assistance of Almighty God, to pray for the prosperity of the queen's majesty, and to give us quiet and attentive ears. Now go to your question." Dr Smith : — " Tliis day, right learned Master Doctor, three J-gns''"^^" questions are propounded, whereof no controversy among Christians ought to be moved, to wit ; 192 DISPUTATIOX AT OXFORD. " Fii-st, AVhether the natural body of Christ our Saviour conceived of the Virgin Mar)-, and offered for man's redemption upon the cross, is verily and really in the sacrament by virtue of God's word spoken by the priests, kc. " Secondly, "Whether in the sacrament, after the words of consecration, be any other substance, &c. " Thirdly, "NV'hether in the mass be a sacrifice propi- tiatoiy, &;c. " Touching the which questions, although you have pub- licly and apertly professed your judgment and opinion on Saturday last ; yet being not satisfied with, that your an- swer, I will essay again to demand your sentence in the first question — whether the true body of Christ, after the words pronoimced, be really in the eucharist, or else only the figure. In which matter I stand here now to hear your answer." T/ie Pre/ace or Protestation of Br Ridley before Jiis Disputation} " I received of you the other day, right worshipful master prolocutor, and ye my reverend masters, commissioners from the queen's majesty and her honom-able council, three propo- sitions ; whereunto ye commanded me to prepare against this day, what I thought good to answer concerning the same. " Now, whilst I weighed with myself how great a charge of the Lord's flock was of late committed unto me, for the which I am certain I must once render an account to my Lord God (and that how soon, he knoweth). and that more- over, by the commandment of the Apostle Peter, I ought to be ready alway to give a reason of the hope that is in me with. meekness and reverence, unto every one tliat shall demand the same : beside this, considering my duty to the Churcli of Christ, and to your worships, being conmiissioners by public authority ; I detennined with myself to obey your command- ment, and so openly to declare unto you my mind touching mo'ved ^^^^ aforesaid propositions. And albeit, plainly to confess alten'iis? C This Preface or Protestation exists in Ridley's own Latin, and will be found in Apj>endix I. Ed.] DISPUTATION AT OXFORD. 193 unto you the truth in these things which ye now demand ofj.»^^^«^* me, I have thought otherwise in times past than now I do, ^^^^ yet (God I call to record unto my soul, I lie not) I have not altered my judgment, as now it is, either by constraint of any man or laws, either for the dread of any dangers of this world, either for any hope of commodity ; but only for the love of the truth revealed unto me by the grace of God (as I am undoubtedly persuaded) in his holy word, and in the reading of the ancient fathers. " These things I do rather recite at this present, because it may happen to some of you hereafter, as in times past it hath done to me : I mean, if ye tliink otherwise of the matters propounded in these propositions than now I do, God may open them unto you in time to come. " But howsoever it shall be, I will in few words do that which I think ye all look I should do ; that is, as plainly as I can, I will declare my judgment herein. Howbeit of this I would ye were not ignorant, that I will not indeed wittingly and willingly speak in any point against God's word, or dissent in any one jot from the same, or from the rules of faith, and christian religion : which rules that same most sacred word of God prescribeth to the church of Christ, whereunto I now and for ever submit myself and all my doings. And because RWiey . . submit- the matter I have now taken in hand is vveiarhty, and ye all ^^^L*^'!??" o ^ ' •' self to the well know how unready I am to handle it accordingly, as well ^q^'^^^ °^ for lack of time, as also lack of books ; therefore here I pro- test, that I will publicly this day require of you, that it may be lawful for me, concerning all mine answers, explications, and confirmations, to add or diminish whatsoever shall seem hereafter more convenient and meet for the purpose, through more sound judgment, better deliberation, and more exact trial of every particular thing. Having now, by the way of preface and protestation, spoken these few words, I will come to the answering of the propositions propounded unto me, and so to the most brief explication and confirmation of mine answers." Weston: — "Reverend master doctor, concerninfr the lack of books there is no cause why you should complain. What™|P™: books soever you will name, ye shall have them ; and as concerning the judgment of your answers to be had of youi-- 13 [ridley.] 194 DISPUTATIOX AT OXFORD. self ^vith further deliberation, it shall, I say, be laT\ful for yon, until Sunday next, to add unto them what you shall think good yourself. My mind is, that we should use short" arguments, lest we should make an infinite process of the thing." Ridley : — " There is another thing besides, which I would gladly obtain at yom* hands. I perceive that you have writers and notaries here present. By all likelihood our disputations shall be pubhshed': I beseech you for God's sake, let me have liberty to speak my mind freely, and without interrup- tion ; not because I have determined to protract the time with a solemn preface, but lest it may appear that some be not satisfied. God wot I am no orator, nor have I learned rhetoric to set colom-s on the matter." Weston : — " Among this whole company it shall be per- mitted you to take two for your part." Ridley : — " I will choose two, if there are any here with whom I were acquainted." These two Weston : — " Here are two which master Cranmer had notanes were master yesterday. Take them, if it please you." Jewel, some- J •/ ' i ofSau=bu?y Ridley: — "I am content with them; I trust they are and master' honest men," Gilbert Mounson, _ The First Froposition. In the sacrament of the altar, by the virtue of God's word spoken of the priest, the natm-al body of Christ, bom of the Virgin Maiy, and his natm-al blood are really present under the forms of bread and wine. The Answer of Dr Ridley. The pro- Ridley : — " In matters appertaining to God we may not put'forth speak according to the sense of man, nor of the world : there- terms, fore this proposition or conclusion is framed after another manner of plu'ase or kind of speech than the Scripture useth. P " Shall be published." Dr Wordsworth says : " However this might be intended by the Romish party, yet the design was never executed, for reasons which it requires no CEdipus to conjecture. They were challenged by the Protestants to make them public. ' And yet for all this, I warrant you, they be not hasty in putting forth the disputations in print. As much as they brag, I dare say they will never put them forth.'" Ed.] DISPUTATION AT OXFORD. 195 Again, it is very obscure and dark, by means of sundry words of doubtful signification. And beins; taken in the sense which the schoolmen teach, and at this time the church of Rome doth defend, it is false and erroneous, and plain contraiy to the doctrine which is according to godliness." The Explication. Ridley : — " How far the diversity and newness of the phi'ase, in all this fii'st proposition, is from the phrase of the holy Scripture, and that in every part almost, it is so plain and evident to any that is but meanly exercised in holy writ, that I need not now (especially in this company of learned men), to spend any time therein, except the same shall be required of me hereafter. " First, there is a doubtful sense in these words 'by virtue . . . . doubt. of God"'s word for it is doubtful what word of God this is ; whether it be that which is read in the evangelists, or in Paid, or any other. And if it be that which is in the evangelists, or in St Paul, what that is. If it be in none of them, then how it may be known to be God's word, and of such virtue that it should be able to work so great a matter. " Again, there is a doubt in these words ' of the priest,' loub"!^ whether no man may be called a priest, but he which hath authority to make propitiatory sacrifice for the quick and the dead ; and how it may be proved that this authority was com- mitted of God to any man, but to Christ alone. " It is likewise doubted, after what order the sacrificing Third O doubt. priest shaU be, whether after the order of Aaron, or else after the order of Melchizedek. For as far as I know, the holy Scripture doth allow no more." Weston : — " Let this be sufficient." Midley : — " If we lack time at this present, there is time enough hereafter." Weston : — " These are but evasions or starting holes : you consume the time in vain." Ridley : — " I cannot start far from you : I am captive and bound." Weston : — " Fall to it, my masters." Emitli : — " That which you have spoken, may suffice at this present." 13—2 196 DISPUTATION AT OXFORD. Ridley : — " Let me alone, I pray you ; for I have not much to say behind." Weston : — " Go forward." doubf' Ridleif : — " Moreover, there is ambiguity in this word 'really,' whether it be to be taken as the logicians term it, ' transcendenter ;' that is, most generally : and so it may sig- nify any manner of thing which belongeth to the body of Clirist, by any means : after which sort we also grant Christ's body to be really in the sacrament of the Lord's supper (as in disputation, if occasion be given, shall be declared), or whether it be taken to signify the very same thing, having body, life, and soul, which was assumed and taken of the word of God into the unity of person. In which sense, since the body of Christ is really in heaven, because of the true manner of his body, it may not be said to be here in the earth. doubt. " There is yet a further doubtfulness in these words, 'under the forms of bread and wine,' whether the forms be there taken to signify the only accidental and outward shews of bread and wine ; or therewithal the substantial natures thereof, which are to be seen by their qualities, and perceived The pro- exterior senses. Now the error and falseness of the pro- position •' _ _ after the^ position, after the sense of the Eoman church and schoolmen, the Romish '^^^^ hereby appear, in that they aflfirra the bread to be church. transubstantiated and changed into the flesh assumed of the word of God, and that (as they say) by virtue of the word, which they have devised by a certain number of words, and cannot be found in any of the evangelists, or in Paul ; and so they gather that Christ's body is really contained in the Transub- sacrament of the altar. Which position is grounded upon stantiation c, i •• i-ip i • not founded the foundation of the transubstantiation ; which foundation in Scripture. , IS monstrous, against reason, and destroyeth the analogy or proportion of the sacraments ; and therefore this proposition also, which is builded upon this rotten foundation, is false, erroneous, and to be counted as a detestable heresy of the sacramentaries." Weston : — " We lose time." Ridley : — " You shall have time enough." Weston : — " Fall to reasonings You shall have some other day for this matter." DISPUTATION AT OXFORD. 197 Ttidley : — " I have no more to say concerning my eX" plication. If you will give me leave, and let me alone, I will but speak a word or two for my confirmation." Weston: — "Go to; say on." The Confirmation of tJie aforesaid Answer. Fes-^ Fddley : — " There ought no doctrine to be established ^''^"'"ent. in the church of God, which dissenteth from the word of God, from the rule of faith, and di-aweth with it many absurdities that cannot be avoided. ti- " But this doctrine of the first proposition is such : 'no. "Ergo, It ought not to be established and maintained in the church of God. " The major or first part of my argument is plain, and the minor or second part is proved thus : " This doctrine maintaineth a real, corporal, and carnal presence of Christ's flesh, assumed and taken of the word, to be in the sacrament of the Lord's supper, and that not by virtue and grace only, but also by the whole essence and substance of the body and flesh of Christ. " But such a presence disagreeth from God's word, from '^''^ •'cai * " _ presence the rule of faith, and cannot but draw with it many ab- 'lisasreetii ' ■' from fecnp- surdities : ^"''e- " Ergo, The second part is true. " The first part of this argument is manifest, and the second may yet further be confirmed thus:" — Weston: — " Thus you consume time, which mitrht be better Weston ^ ajain inter- bestowed on other matters. Master opponent, I pray you to \^^^^^^f^ your arguments." Smith : — " I will here reason with you upon transubstan- [} It may be well to observe, that ratiocination, according to the rules of logic, is conducted by means of figures and moods, as they are termed ; these are couched in certain mnemonic words, which have been put into five mnemonic hexameters, as follows : Fig. 1. Barbara, Celarent, Darii, Ferioque prioris. Fig. 2. Cesare, Camestres, Festino, Baroco, secundae. p. g rTertia, Darapti, Disamis, Datisi, Velapton. et 4' ' I I^criso habet. quarta insuper addit, iBramantip, C'amenes, Damaris, Felapo, Fresison. See also Abp. 'Whately's Logic. Ed.] 198 DISPUTATION AT OXFORD. Seven in- conveni- ences come of tlie real presence. Vigilius. tiation, which you say is contrary to the rule and analogy of faith ; the contrary whereof I proved by the Scriptures and the doctors. But before I enter argumentation with you, I demand first, whether in the sixth chapter of John there be any mention made of the sacrament, or of the real presence of Christ in the sacrament?" Ridley : — " It is against reason, that I should be impeached to prosecute that which I have to speak in this assembly ; being not so long, but that it may be comprehended in few words." • Weston : — " Let him read on." Midley : — " First of all, this presence is contraiy to many places of the holy Scripture. " Secondly, it varieth from the articles of the faith. " Thirdly, it destroyeth and taketh away the institution of the Lord's supper. " Fourtlily, it maketh precious things common to profane and ungodly persons; for it casteth that which is holy unto dogs, and pearls unto swine. " Fifthly, it forceth men to maintain many monstrous mi- racles without necessity and authority of God's word. " Sixtlily, it giveth occasion to the heretics, who erred concerning the two natures in Christ, to defend their here- sies thereby. " Seventhly, it falsifieth the sayings of the godly fathers ; it falsifieth also the catholic faith of the chm-ch, which the Apostles taught, the martyrs confirmed, and the faithful (as one of the fathers saith) do retain and keep until this day. Wherefore the second part of mine argument is true." The Probation of the second or minor^ part of this Argiment hy the parts thereof. The seven inconveni- ences de- clared by parts. John .\vi. Acts iii. " This carnal presence is contrary to the word of God, as appeareth thus : — ' I tell you the truth. It is profitable to you that I go away; for if I go not away, the Comforter shall not come unto you.' ' Whom the heavens must receive until the time of restoring: of all things which God hath P Some editions have " antecedent or former part" ; but on a reference to the syllogism in p. 197, — Festino, — it is plainly the second or minor against wliich Ridley is here arguing. Ed.] DISPUTATION AT OXFORD. 199 spoken.' ' The chikh-en of the bridegroom cannot mourn so i. The real , ... iiresence long as the brideQ-room is with them : but now is the time against the " . Scripture. of mourning.' ' But I will see you again, and your hearts ^[,1^'^^ shall rejoice.' 'I will come again and take you to myself.' John. \iv. ' If they shall say unto you, Behold, here is Clirist, or there • is Chi-ist, believe them not : for wheresoever the dead carcass is, thither the eagles will resort.' " It varieth from the articles of the faith : ' He ascended :,■ Against the articles into heaven, and sitteth on the right hand of God the °^ ^^'^ Father, from whence (and not from any other place, saith St Augustine), he sliaU come to judge both the quick and the dead.' " It destroyeth and taketh away the institution of the 3. it de- . stroyeth the Lord's supper, which was commanded only to be used and institution ^ ^ ' . •' of the Lord's continued until the Lord himself should come. If, therefore, supper, he be now really present in the body of his flesh, then must the supper cease : for a remembrance is not of a thing present, but of a thing past and absent. And there is a difference be- tween remembrance and presence, and, as one of the fathers saith, 'A figure is in vain where the thing figured is present.' " It maketh precious things common to profane and un- f^^g'^''^',, godly persons, and constraineth men to confess many absur- dities. For it affirmeth, that whoremongers and murderers, yea, and (as some of them hold ojiinion) the wicked and faitliless, mice, rats, and dogs also, may receive the veiy real and corporal body of the Lord, wherein the fulness of the Spirit of light and grace dwelleth : contraiy to the manifest words of Clirist in six places and sentences of John vi. " It confirmeth also and maintaineth that beastly kind of cruelty of the 'Anthropophagi,' that is, the devourers of man's ^'j.Qp/-"" flesh: for it is a more cruel thinfj to devour a quick man, p']"."'',' ai^^ ^ '■ 'a kind ot than to slay him." brutish _ people that Pie : — " He requiretli time to speak blasphemies. Leave ^^n'sflesh your blasphemies." Ridley : — " I had httle thought to have had such reproach- ful words at your hands ^" Weston : — " All is quiet. Go to your arguments, master doctor." P See Ridley's account of this tumultuous behaviour, among the documents before the letters. Ed.] 200 DISPUTATION AT OXFORD. Ridley : — " I have not many more things to say." Weston : — " You utter blasphemies with a most impudent face : leave off, I say, and get you to the argument." that follow^ Ridley : — " It forceth men to maintain many monstrous reacTbe-""' mil'acles, without any necessity and authority of God's word, prolocutor ^^'^ coming of this presence of the body and flesh of haste to the ^^rist, they thrust away the substance of bread, and affirm r^^main ^^'^ accidents remain without any subject ; and, in the taineth stead thereof, they place Chi-ist's body without his qualities and monstrous ^ j i. j ^ i miracles the truo maimer of a body. And if the sacrament be re- without ne- . _ cessity. served so long until it mould, and worms breed, some say that the substance of bread miraculously returneth again, and some deny it. Other some affirm, the real body of Clirist goeth down into the stomach of the receivers, and doth there abide so long only as they shall continue to be good. But another sort hold, that the body of Christ is carried into heaven, so soon as the forms of bread be bruised with the teeth, O works of miracles ! Truly, and most truly, I see that fulfilled in these 2 Thess. ii. men, whereof St Paul prophesied, ' Because they have not received the love of the truth, that they might be saved, God shall send them strong delusions, that they should believe By this de- lies, and be all damned which have not believed the truth.' vice of con- comitance, This gross presence hath brought forth that fond phantasy oH the papists . . . r j imagine as concomitauco, whcrcby is broken at this day and abrogated much to be ' j j r> received un- the Commandment of the Lord for the distributing of the der one kind ° as both. Lord's cup to the laity. 6. It piveth " It giveth occasion to heretics to maintain and defend occasion to " heretics, their errors ; as to Marcion, wliich said that Christ had but a phantastical body; and to Eutyches, which wickedly con- founded the two natures in Christ, eth thl'si"' " -^^"^^^J' falsifieth the sayings of the godly fathers in?s of the and the catholic faith of the chm-ch, which Vio ilius, a martyr old doctors. . . ' o ' ./ and grave writer, saith, was taught of the apostles, confirmed with the blood of martyrs, and was continually maintained by the faithful until his time. By the sayings of the fathers, I mean of Justin, Ireneeus, Tertullian, Origen, Eusebius Emissenus', Athanasius, Cyril, Epiphanius, Jerome, Chrysos- Eusebius, Bp. of Emcsa or Emissa, in Syria, and here called Eniissenus, to distinguish liiui from Eusebius the historian : it is however probable, that the writer here referred to is Eusebius Philo- DISPUTATION AT OXFORD. 201 torn, Augustine, Vigilius, Fulgentius, Bertram, and other most ancient fathers. All those places, as I am sure I have read making for my purpose, so am I well assured that I could shew the same, if I might have the use of mine own books; which I will take on me to do, even upon the peril of my life, and loss of all that I may lose in this world. "But now, my brethren, think not, because I disallow T^f ' _ _ _ , and confes- that presence which the first proposition maintaineth (as a ^f^, °y j„ presence which I take to be forged, phantastical, and, beside ti^™u"|re the authority of God"'s word, perniciously brought into the sa"jament'^ chiu-ch by the Romanists), that I therefore go about to take away the true presence of Chi-ist''s body in his supper rightly and duly ministered, which is grounded upon the word of God, and made more plain by the commentaries of the faithful fathers. They that think so of me, the Lord knoweth how far they are deceived. And to make the same evident unto you, I will in few words declare, what true presence of Christ's body in the sacrament of the Lord's supper I hold and afl&rm, with the word of God and the ancient fathers. " I say and confess with the evangelist Luke, and with st Paul, the Apostle Paul, that the bread on the which thanks are given, is the body of Clu-ist in the remembrance of him and his death, to be set forth perpetually of the faithful until liis coming. " I say and confess, the bread which we break to be the communion and partaking of Clirisfs body, with the ancient and the faithful fathers. " I say and believe, that there is not only a signification Cyprian, of Christ's body set forth by the sacrament, but also that therewith is given to the godly and faithful the grace of Christ's body, that is, the food of life and immortality. And this I hold with Cyprian. " I say also with St Augustine, that we eat life and we Augustine, di-ink life ; with Emissene, that we feel the Lord to be present Emissene. in grace ; with Athanasius, tliat we receive celestial food, Athanasius. which cometh from above ; the property of natural commu- nion, with Hilary ; the nature of flesh, and benediction which Hilary. sophus, of whom Hoffman says, " Ex generosis Edessae in iMesopotamia parentibus natus est. Extant liomiliae ejus lat. 8, Par. a.d. 1554. Op. 1575. Vixit tempore Constantii Imp. sub quo mortuus est, et Antiochia scpultus est, ideoque saltern ante a.d. .3G1 vivere desiit." Ed.] 202 DISPUTATIOX AT OXFORD, Cyril. gi\-eth life, in bread and wine, with Cyril ; and with the same Cyril, the virtue of the very flesh of Christ, life and grace of his body, the property of the only begotten, that is to say, life ; as he himself in plain words expoundeth it. " I confess also with BasU, that we receive the mystical advent and coming of Christ, grace and the virtue of liis very Ambrose, natm'e ; the sacrament of his very flesh, with Ambrose ; the Epiphanius. body by grace, with Epiphanius ; spiritual flesh, but not that Jerome. which was crucified, with Jerome ; grace flowing into a sacri- chry^s- fice, and the grace of the Spirit, with Clirysostom ; grace and invisible verity, grace and society of the members of Chrisfs body, with Augustine. Bertram. "Finally, with Bertram (who was the last of all these) I confess that Christ's body is in the sacrament in this respect ; namely, as he writeth, because there is in it the Spirit of Christ, that is, the power of the word of God, which not only feedeth the soul, but aLso cleanseth it. Out of these I suppose it may clearly appear unto all men, how far we are from that opinion, whereof some go about falsely to slander us to the world, saying, we teach that the godly and faithful shoidd receive nothing else at the Lord's table, but a figure of the body of Christ'." The Second Proposition. After the consecration there remaineth no substance of bread and wine, neither any other substance, than the sub- stance of Grod and man. The Answer of Dr Ridley. Transab- Ridley : — " The second conclusion is manifestly false, stantiation ,., . tpz-iii denied. du'cctly agamst the word oi Uod, the nature oi the sacrament, and the most evident testimonies of the godly fathers ; and it is the rotten foundation of the other two conclusions pro- pounded by you, both of the fii"st and of the third. I will not therefore now tarry upon any further explication of this answer, being contented with that which is already added afore to the answer of the first proposition." [} The greater part, if not the whole, of the authors here mentioned, are cited by Ridley in fonner works — and as they are here only referred to generally, it has not heen thought necessary to cite passages from them. El). 3 DISPUTATION AT OXTORD. 203 The First Argument for the confirmation of this Answer. " It is very plain by the word of God, that Christ did give bread unto his disciples, and called it his body. " But the substance of bread is another manner of substance than is the substance of Christ's body, God and man : " Therefore, the conclusion is false. " The second part of mine argument is plain, and the first is proved thus : The Second Argument. Da- " That which Christ did take, on the which he gave thanks, and the which he brake, he gave to liis disciples, and called it his body. ti- "But he took bread, gave thanks on bread, and brake bread : si, " Ergo, The first part is true. And it is confirmed with the authorities of the fathers, Irenseus, Tertul- lian, Origen, Cyprian, Epiphanius, Jerome, Augus- tine, Theodoret, Cyril, llabanus, and Bede : whose places I will take upon me to shew most manifest in this behalf, if I may be suffered to have my books, as my request is. " Bread is the body of Christ : "Ergo, It is bread." A tertio adiacente ad secundum adiacens cum verbi sub- The rule or , , *' lORlC IS this : stantivi pura copula. "Aproposi- '■ tione de ter- tio adja- The Third Argument. 'i^^^.t de secundo Ba- " As the bread of the Lord's table is Chi-ist's natural ^''^y^'^. recto signi- body, so is it his mystical body. ficanteex- •' •' •' istentiam, ro- " But it is not Ohrisfs mystical body by transubstanti- ^|ug,'tia af " ation : llrmavit," &c. €0. " Ergo, It is not his natural body by transubstantiation. " The second part of my argument is plain, and the first The major is proved thus : As Christ, who is the verity, spake of the bread, ' This is ray body wliich shall be betrayed for you,' speaking there of his natural body : even so Paid, moved with the same Spirit of truth, said, ' We, though we be many, i cor. x. 204 DISPUTATIO.N AT OXFORD. yet are we all one bread and one body, which be partakers of one bread/ " The Fourth Argument. Theargu- " "\\"e may no more believe bread to be transubstantiate eth. into the body of Christ, than the wine into his blood. " But the wine is not transubstantiate into his blood : "Adestruc- " Erffo, Neither is that bread, therefore, transubstantiate tioneante- . , . , cedentis, ad mto hlS bodv. destructio- '' nem conse- " The first part of this aroTiment is manifest ; and the qaeutis." . second part is proved out of the authority of God's word, in Matt. xxvi. ^Matthew and Mark, ' I wiW not di-ink of the fniit of the Mark xiv. nne,' &c. Now the fruit of the wne was wine, wliich Christ drank and gave to his disciples to drink. "With this sentence Chrjsos- agreeth plainly the place of Chrj-sostom on the twentieth c>-prian. chapter of Matthew': as Cyprian' doth also, affirming that there is no blood, if wine be not in the cup." The Fifth Argument. Ba- " The words of Christ spoken upon the cup and upon the bread have like effect and working. ro- " But the words spoken upon the cup have not virtue to transubstantiate : This ar?u- CO. " Ergo, It followeth, that the words spoken upon the ment hold- i j i i • _i. eth after the bread liave no such virtue. didtheotUer " The second part of the argument is proved ; because they should then transubstantiate the cup, or that which is in the cup, into the new testament. But neither of these things can be done, and very absm-d it is to confess the same." The Sixth Argument. Da- " The cu'cumstances of the Scripture, the analog}' and proportion of the sacraments, and the testimony \} The passage probably referred to in Cluysostom is in the 82 Homily on !Matth. 2Gth chap., aixTre\o n r ^ ^ a abiding in there, hinder not his real presence in the sacrament : ergo, YOU are deceived." upon ane- »' cessity Ridley: — "Of Christ's real presence there may be a double imderstanding. If you take the real presence of Christ qugnt*;°"»^" according to the real and corporal substance which he took {Jj^o* sfra-** of the Virgin, that presence being in heaven cannot be on EverV natu- the earth also. But if you mean a real presence, ' secundum mis'fn^ces- rem aliquam quae ad corpus Christi pertinet,' i.e. according ^on'^j^ld to something tliat appertaineth to Christ's body, certes the |j° ?and^cer- ascension and abiding in heaven are no let at all to that '"chrlst's presence. Wherefore Christ's body, after that sort, is here natural* present to us in the Lord's supper ; by grace I say, as Epi- ^°E?go, 1 • J 'i 1' Christ's phamus speaketh it. body not to Weston : — " I will cut off from henceforth all equivocation cm^n"^ and doubt: for whensoever we speak of Clirist's body, w'e once con- mean that which he took of the Virgin." Impossible! Ridley: — " Clu-ist's ascension and abiding in heaven cannot thenfie"^^ stand with his presence." propositio- Smith: — "Christ appeared corporally and reaUy on the possibili et • • ■ dc ri8C6SS6 earth, for all his ascension and continual abode in heaven equipollent „, ,. . dicto dissi- unto the day oi doom : ergo, his ascension and abiding in miuter se , . , , . 1 .1 „ habenti, et lieaven is no let to his real presence in the sacrament. modosimi- . . . liter," Ridley : — " ^Master doctor, this argument is nothing worth. I do not so straitly tie Clu-ist up in heaven, that he may not come into the earth at his pleasure : for when he will, he may come down from heaven, and be on the earth, as it Uketh himself. Howbeit I do affirm, that it is not possible for him to be both in heaven and earth at one time." Smith : — " Mark diligently, I pray you, my masters that be here, what he answereth : First he saith, that the sitting of Clirist at the right hand of his Father is a let to the real presence of his body in the sacrament ; and then afterward he fiieth from it again." Ridley : — " I would not have you think that I do imagine or dream upon any such manner of sitting, as these men here sit in the school." Smith : — " Ergo, 1^ is lawful for Christ, then, to be here present on the earth, when he will himself." Ridley: — "Yea, when he will, it is lawful indeed." 214 DISPUTATIOX AT OXFORD. Smith : — " Ergo, He, ascending into heaven, doth not re- strain his real presence in the sacrament." abode*in Ridleij : — " I do not gainsay, but that it is lawful for him to fetTri^nr ^PP^ar on the earth when he will : but prove you that he Mill.'' e^h''^ii'en" Smith: — "Then your answer dependeth upon the will of wh^her he' ^lirist, I perceivo : therefore I will join again with you in mus'/bf ^\ori argument : A?ain'!'itis "Christ, albeit he doth alway abide in heaven after his appeM-'on^ ^s^^^si*^"' was Seen really and corporally on earth: other'stiu " Ergo, Notwithstanding his ascension and continual sitting cramen?," right hand of his Father, he may be really and corpo- p?esent^the rally ill the sacrament." ^Ath hiT^ Ridley : — " If the notaries should so record yom- argument ven.^wheir" ^'^ jou liave framed it, you, peradventure, would be ashamed pres^ent In' thereof hereafter." Smith : — " Christ, after his ascension, was seen really and corporally upon the earth : " Ergo, Notwithstanding his ascension and abiding with his Father, he may be coqjorally in the sacrament." Ridley : — " I grant the antecedent, but I deny the con- sequence." Smith : — " Do you grant the antecedent Ridley: — " Yea, I grant the antecedent. I am content to let you have so much : because I know that there be certain ancient fathers of that opinion. I am well content to let you use that proposition as true, and I will frame the argu- ment for you. " He was seen on earth after his ascension : ergo," &c. Smith: — "Nay, nay, I will frame it myself. " Christ, after his ascension, was seen reaUy and corporally on earth, albeit he do abide in heaven continually : " Ergo, Notwitlistanding his ascension and continual abiding at tlie right hand of the Father, he may be really and corporally on the earth," Ridley : — " Let us first agree about the continual sitting at the right hand of the Father." Smith : — " Doth he so sit at the right Iiand of his Father, that he doth never forsake the sameT' Christ can- Ridleii : — " Nav, I do not bind Christ in heaven so straitly. not be both ^ , , • i • • corporally 1 see vou cjo about to befmue me with your eqmvocations. here, and & o ./ i PISPUTATIOX AT OXFORD. 215 Such equivocations are to be distinguished. If you mean by al'so h^i'lTi- his sitting in heaven, to reign with his Father, he may be """^ both in heaven and also in earth. But if ye understand his sitting to be after a corporal manner of sitting, so is he always permanent in heaven. For Christ to be corporall}' here on earth, when corporally he is resident in heaven, is clean contrary to the holy Scriptures, as Augustinus saith^ : ,>,"fohai"."* ' The body of Christ is in heaven ; but his truth is dispersed in every place.' Now, if continually he abide in heaven after the manner of his corporal presence, then his perpetual abiding- there stoppeth or letteth that the same corporal presence of him cannot be in the sacrament." Smith : — " In Acts iii. we read, that Christ shall sit per- petually at the right hand of God unto the consummation of the world." Weston : — I perceive you are come here to this issue, whether the body of Clu-ist may be together both in earth and in heaven. I will tell you that Christ, in very deed, is both in earth and in heaven together, and at one time, both one and the same natm-al Clii'ist, after the verity and substance of his very body : ergo," &c. Ridley: — "I deny the antecedent." Weston : — " I prove it by two witnesses : First by Chry- sostom" : ' Do we not offer every day I we do so indeed ; but doing it for the remembrance of his death. And this ofierino- ^ "Corpus Christi est in coelo, sed Veritas ejus ubique diffusa est." [^S. Aug. in Johan. Evan, tract, xxx. Op. Ed. Ben. Par. 1085, torn. iii. col. 517. The words of St Augustine are: "Corpus cnim Domini, in quo resurrcxit, uno loco esse potest ; Veritas," etc. Ed.] TL oiJi/; tifiei's Had eKaa-rr]!/ tj/xepav ou Trpoacpepoixcv ; irpoa-- (pepofxeu H6V, a\\ ava/ivriaii' Troiovfievoi tou davarov avTou. kui fx'ta eariv auTrj, Kai ou TroWal' eTreicrj uttu^ Trpoarjve'^dr], wairep eKclvtj »; £i? Tu a.'Yia. twv ayujsv. tovto enelvri'; ti/tto? ecTTi, koi uvti] CKCivt]^. Tov yap avTov uei 7rpo(r(pcpo/x£i', ov vuv pev eTCpou irpo- SaTov, avpiov ce eTepoi', dX\' de) to avTO' wa-re p'la c'aTlv jj Ovcrla, CTrei TO) \oyip tovtw, eweidav TroAAap^ou TrpoaipepcTai, kui iroAAoi Xj3i<7Toi'. aAA ouSa/jHo?* aAA ell navra'^ov o XpicrToc, Ka\ ev- Tuvda TrXrjpr;^ oiV ku) c'kc? 7rA»;'pj;9, eV awpa. S. Chrvs. Hom. XVII. in Heb. cap. 10. Op. Ed. Ben. Par. torn. xii. pars i. pp. 168, 1G9. AVeston's translation gives the sense of tlie passage, but is a very loose one. Ed.] 216 DISPUTATION AT OXFORD. is one, and not many. And how is it one, and not many, which was once offered in the holy place? This sacrifice is a pattern of that : the selfsame we always offer ; not now as , offering one lamb to-day, and another to-morrow, but always one and the same Iamb. Wherefore here is but one sacrifice ; for else by this means, seeing there be many sacrifices in many places, be there many Christs. Not so, but one Christ in all places, both perfect here and perfect there, one only body."* Now thus I argue : " We offer one thing at all times. Argument. <.t There is one Clu-ist in all places, both here complete, and there complete. " Ergo, By Chrysostom, there is one body both in heaven and earth." Answer. Ridley : — " I remember the place well. These things make nothing against me." Weston : — " One Christ is in all places ; here full and there full." RidleT/ : — " One Christ is in all places ; but not one body in all places." Weston: — "One body, saith Chrysostom." Answer to Ridley : — " But not after the manner of bodily substa,nce torn. is he in all places, nor by circumscription of place. For ' hie'' and ' illic,' ' here'' and ' there,"' in Chrysostom do assign no place ; as Augustine saith', ' The Lord is above, but the truth of the Lord is in all places.""" Weston: — "You cannot so escape. He saith not, the verity of Christ is one ; but one Chi'ist is in all places, both here and there." Ridlei/: — "One sacrifice is in all places, because of the unity of liim whom the sacrifice doth signify : not that the sacrifices be all one and the same." Weston: — "Ergo, By your saying it is not Christ, but the sacrifice of Christ. But Chrysostom saith, ' One body and one Christ is there % and not one sacrifice." Sacrifice, Ridlerj : — "I say, that both Christ and the sacrifice of Sled one. Christ are there : Christ by his spirit, grace, and verity ; the Q " Sursum est Dominus, sed ubique est Veritas Domini." S. Aug. in Johan. Evan, tract, xxx. Op. Ed. Ben. Par. 1685, torn. iii. col. 517. The words of St Augustine are : " sed etiam hie est Veritas," etc. En.] niSPUTATION AT OXFORD. 217 sacrifice by signification. Thus I grant with Chrysostom, k.y's°o^n''' that there is one host or sacrifice, and not many. And tliis our host is called one, by reason of the unity of that one, which one only all our hosts do represent. That only host was never other but that which was once offered on the altar of the cross, of which host all our hosts are but sacramental examples. "And whereas you allege out of Chrysostom, that Christ "i^rTst^s or- is offered in many places at once (both here full Christ, and many 'places there full Christ), I grant it to be true; that is, that Christ is offered in many places at once, in a mystery and sacra- mentally, and that he is full Christ in all those places ; but not after the corporal substance of our flesh which he took, but after the benediction which giveth life ; and he is given to the godly receivers in bread and wine, as Cyi'il speaketh. Concerning the oblation of Christ, whereof Chrysostom here speaketh, he himself doth clearly shew what he meanetli thereby, in saying by the way of correction, ' We always do the selfsame, howbeit by the recordation or remembrance of his sacrifice.''" Weston : — " The second witness is Bernard, in a sermon that he made of the supper of the Lord, who saith ^ : ' How Cometh this to us, most gentle Jesus, that we, silly worms, creeping on the face of the earth, that we, I say, which are but dust and ashes, may deserve to have thee present in our hands and before our eyes, who, both together, full and whole, dost sit at the right hand of the Father ; and who also, in the moment of one hour, from the rising of the sun to the going down of the same, art present, one and the selfsame, in many and divers places Ridley : — " These words of Bernard make for you nothing Bernard! at all. But I know that Bernard was in such a time, that in this matter he may worthily be suspected. He hath many good and fruitful sayings ; as also in the same aforesaid place by " Unde hoc nobis, piissime Jesu, ut nos vermiculi, reptantcs super I'aciem terrse, nos, inquam, qui pulvis ct cinis sumus, te prsesentem habere mereamur prse manibus, prse oculis, qui totus et integer sedes ad dextram Patris, qui etiam unius horse momento, ab ortu solis usque ad occasum, ab aquilone usque ad austrum, praesto es unus in multis, idem in diversis locis?" S. Bernard. Op. Ed. Par. 1609, p. 1G78. 218 DISPl'TATIOX AT OXFORD. you alleged : but yet he followed in an age, when the doctrine Bernard ra- of the holy supper was sore perverted. Notwithstanding yet pounded I will SO cxpouud him, rather than reject him, that he shall than reject- i i ■ o ed. make nothmg for you at all. He saith, that we have Christ in a mystery, in a sacrament, under a veil or cover ; but here- after shall have him without veil or cover. In the mean time here now he saith, that the verity of Chrisl is everj'where : the verity of Christ is both here and there, and in all places." Weston: — "What do you call verity? He saith not the verity of Christ, but the verity of the body of Christ." •nie verity TtidUy: — "The verity of the bodv of Christ is the true of the body „ . " of Christ. ■ faith of the body of Christ: after that verity he is with them which truly beheve upon him." Weston : — " Christ is one and the same in divers places. I urge these words ' in diversis locis,' ' in divers places and yet I am not satisfied." Smith : — " Christ was seen really and corporally on the earth after his ascension, and continually sitting at the right hand of the Father : ergo, the ascension and perpetual sitting in heaven hinder nothing, but that he may be really and corporally in the sacrament." Ridley : — " If by perpetual sitting you mean the residence of his body in heaven, your reason eontaineth manifest con- tradiction." Smith: — " These two have no contradiction in them at all, both to sit continually at his Father's right hand, and also to be seen here really in earth after liis ascension. First, you will give me, that Christ sitteth in heaven at the right hand Acts iii. of his Father : for so it is written, ' Heaven must needs receive him, unto the time of the restoring of all,' &c. Secondly, he w-as also seen of Paul here corporally on earth. Wherefore these two do import, as ye see, no contradiction." To be here Ridley : — " What letteth but that Christ, if it please him, and not ^ . . , . hereim- and whcii it plcaseth him, may be m heaven and in earth, porteth con- . tradiction in and appear to whom he will ? and yet, notwithstanding, you respect of . , . sundry have iiot yet proved that he will so do. And though Christ times. . . continually shall be resident in heaven unto the judgment, yet there may be some intermission, that notwithstanding. But this controvers)', as I said, is amongst all the ancient doctors and witers. And that Christ hath been here seen. DISPUTATION AT OXFORD. 219 that thoy grant all : but whether then he being in earth or in heaven, that is doubtful." Smith: — "I will prove that he would appear in eartli. He so would, and also did appear here in earth after his ascension : ergo," tfec. Ridley : — " He appeared, I grant ; but how he appeared, whether then being in heaven or in earth, that is uncertain. So he appeared to Stephen, being then corporally sitting in heaven. For, speaking after the true manner of man's body, when he is in heaven, he is not the same time in earth ; and when he is in eaith, he is not the same time corporally in heaven." Smith : — " Clurist liath been both in heaven and in earth all at one time : ergo, you are deceived in denying that." Ridley : — " I do not utterly deny Christ here to have been seen in earth. Of uncertain things I speak uncertainly." Smith : — " He was seen of Paul, as being born before his ' cor. w. time, after his ascending up to heaven. " But his vision was a corporal vision : " Ergo, He was seen corporally upon the earth after his I'l'is arj^u- ascending into heaven. ' eth lathcr " "materia" Ridley: — "He was seen really and corporally indeed : t'l*" " mt'- . . J I J oneformae." but whether being in heaven or earth, is a doubt : and of doubtful things Ave must judge doubtfully. Howbeit you must prove, that he was in heaven at the same time when he was corporally on eai'th." Smith : — " I would know of you, whether this vision may enforce the resurrection of Christ." Ridley : — " I account this a sound and firm argument to whetiier prove the resurrection. But whether they saw him in heaven < iuist in or in earth, I am in doubt : and to say the truth, it makcth earth ; aii is T» /I ii / • ci-i 1 one to prove no great matter. Both ways the argument is oi like strength : his resur- for whether he were seen in heaven, or whether he were seen titio princu on earth, either of both maketh sufficiently for the matter. ' " Certain it is, he rose again : for he could not have been seen, unless he had risen again." Smith : — " Paul saw him as he was here conversant on earth, and not out of heaven, as you affirm." Ridley : — " You run to the beginning again : that you take for granted, which you should have proved." 220 DISPUTATION AT OXFORD. Smith: — "You make delays for the nonce." Ridley : — " Say not so, I pray you. Those that hear us be learned : they can tell both what you oppose, and what I answer, well enough, I warrant you." Argument. Tresham: — "He was seen after such sort, as that he might be heard : ergo, he was corporally on the earth ; or else how could he be heard T' Answer. Ridley: — " He that found the means for Stephen to behold him in heaven, even he could bring to pass well enough, that Paul might hear him out of heaven." Argrument. Smith :—'' As others saw him, so Paul saw him." ti- " Other did see him visibly and corporally on eailh : si. "Ergo, Paul saw him visibly and corporally on earth." AiLswer. Ridley: — "I grant he was seen visibly and corporally: but yet have you not proved that he was seen in earth." Smith : — " He was seen of him as of others. " But he was seen of others being on earth, and appeared visibly to them on earth : " Ergo, He was seen of Paul on earth." Ridley : — " Your controversy is about ' existens in terra,' that is, being on earth. If ' existere,' ' to be,' be referred as unto the place, I deny that Christ after that sort was on eatth. But if it be referred as to the verity of the body, then I grant it. Moreover I say, that Christ was seen of men in earth after his ascension, it is certain: for he was seen of Stephen ; he was seen also of Paul. But whether he descended unto the earth, or whether he, being in heaven, did reveal or manifest himself to Paul, when Paul was rapt into the third heaven, I know that some contend about it : and the Scripture, as far as I have read or heard, doth not determine it. Wherefore we cannot but judge uncertainly of those things which be uncertain." Lib. iii. cap. Smith: — "We have Hegesippus and Linus against you', which testify, that Christ appeared corporally on the earth P Hegesippus, who was bom in the beginning of the second cen- tury, was the author of the fii-st ecclesiastical historj', a work which now unliappily has perished, save a few fragments preserved cliiefly by Eusebius. St Jerome speaks of it in high terms. The writings attributed to Linus, who is mentioned by St Paul, are spurious, see Cave, Hist. Lit. vol. i. pp. 27. 73. Ed.] DISPUTATrOX AT OXFORD. to Peter after his ascension. Peter, overcome with the requests and mournings of the people, which desired him to get him out of the city because of Nero his lying in wait for him, began without company to convey himself away from thence : and when he was come to the gate, he seeth Christ come to meet him, and worshipping him he said, ' Master, whither walk you V Christ answered, ' I am come again to be crucified.' Linus, writing of the passion of Peter, hath the selfsame Linus, story. St Ambrose hath the same likewise, and also Abdias, Abdlas!'"^* scholar to the apostles, which saw Christ before his ascending into heaven. With what face, therefore, dare you affirm it to be a thing uncertain, which these men do manifestly witness to have been done?" Ridley : — " I said before, that the doctors in that matter did vary." Smith : — " Do you think this story is not certain, being approved by so ancient and probable authority?" Bidley : — " I do so think, because I take and esteem not their words for the words of Scripture. And though I did grant you that story to be certain, yet it maketh not against me." Smith : — " Such things as be certain, and approved of them, you do reject as things uncertain." Ridley : — " The story of Linus is not of so great authority ; Tiie credit . •' ° ofLinus's although I am not ignorant that Eusebius so writeth also, story, in the Story of the Church. And yet I account not these Tins addi- I . , „ . 1 11 • 's taken mens reports so sure as the canonical Scriptures. Albeit, out of the •111. 11 1 copy-of Kid- 11 at any time he had to any man appeared here on the ley's owu , « , . • 111 T • writing. earth alter his ascension, that doth not disprove my saymg. For I go not about to tie Christ up in fetters (as some do imtruly report of us) ; but that he may be seen upon the earth according to his divine pleasure, whensoever it liketli him. But we affirm, that it is contrai-y to the nature of his manhood, and the true manner of his body, that he should be together and at one instant both in heaven and earth, according to his corporal substance. And the peqietual sitting at tlie right hand of the Father may, I grant, be taken for the stability of Christ's kingdom, and his conti- nual or everlasting equality with his Father in the glory of heaven." CISPUTATIOX AT OXFORD. chrysos- Smith: — '• Now, ^vhereas vou boast that vour faith is the torn. _ _ " veiy faith of the ancient church, I will shew here that it is not so, but that it doth directly strive against the faith of the old fathere : I will bring in Chn^sostom for this point'. • Eliseus received the mantle, as a rio-ht great inlieritance : for it was indeed a right excellent inlieritance, and more precious than any gold beside. And the same was a double Ehas : he was both Ehas above, and Ehas beneath. I know w-ell you think that just man to be happy, and you would gladly be, every one of you, as he is. What will you then say, if I shall declare imto you a certain other tiling, wliich all we that are endued these holy mysteries do receive much more than that? Elias indeed left his mantle to his scholar : but the son of Crod ascending did leave here liis flesh unto us. Elias left it, putting off the same : but Christ both left it to us, and ascended also to heaven, ha\ing it with him." Here, at this Bldleii : — "I grant that Christ did both; that is, both answer, _ foTuVt*"" ^^i^ fl^^^ ^^^^ him ascending up, and also did leave taunting, ^lie Same behind him with us, but after a diverse manner and spiteful, and reproachful respect. For he took his flesh with him, after the true and words were I ' thfs good c-oi-poral substance of his body and flesh : again, he left the bishop. same in mysteiy to the faithful in the supper, to be received after a spiritual communication, and by grace. Neither is the same received in the supper only, but also at other times, by hearing the gospel, and by faith. For the ' bread,' which we break, is the communication of the body of Clirist : and generally, ' Unless ye eat the flesh of the Son of man, and drink his blood, ye shall have no life in you.'"'' ^''ESefoTO Kadanep ixeyKTTtjv KXrjpovon'tavrtjv ni]\wTtiv o E-Xicraro?' Kcit yap riv d\r]6w'; ptey'KTTt] KXtjpovofxla ■navTOi -^pvaiov Ti/iicoTepa. kui rjv ciirXov'; 'H,\ji/ eavTOv, dxX' 6 fxev 'HXia? aVocno-a'/if fo^j o ce Xpio-Tos K-al tjixTv KUTeXnre, Ka\ e^tov avTtjv dvrjXOe. S. Chrysostomi, Hom. II. in Antioch. Op. Ed. Ben. Par. 1718,. torn. ii. p- 34. Ed.] DISPUTATIOX AT OXFORD. 223 Smith: — " Chrysostom saith^: '0 miracle, 0 good will of God ! He that sitteth above, at the sacrifice time is con- tained in the hands of men.' Or else, as others have trans- lated it, thus : ' 0 miracle, 0 the gentleness of God ! he that sitteth above with the Father, is handled with the hands of all men at the veiy same moment of time, and doth him- self deliver himself to them that are desirous to take him and embrace liim.'" Bidley : — " He that sitteth there, is Jiere present in mys- tery, and by gi'ace ; and is holden of the godly, such as com- municate him, not only sacramentally \\ith the hand of the body, but much more wholesomely with the hand of the heart, and by inward drinking is received : but by the sacramental sio-nification he is holden of all men." Seton : — " Where is then the miracle, if he be only present through his grace and mystery onlyr' Ridley: — "Yes, there is a miracle, ccood sir: Christ is Ti^erairacie ' ' o in the sa- not idle in his sacraments. Is not the miracle great, trow crament, o ' wherein. you, when bread, which is wont to sustain the body, becometh food to the soul? He that understandeth not that miracle, he understandeth not the force of that mysteiy. God grant we may every one of us understand his ti-uth, and obey the same." Smith: — "Chrj-sostom calleth it a miracle, that Christ sitteth at the rirfat hand of God in heaven, and at the same time is held in the hands of men. — Not that he is handled with the hands of men — only in a mysterj', and is with them through grace. Therefore while you deny that, you are altogether deceived, and stray far from the truth." Harpsjield : — " The former place of Chrysostom is not to be let slip. Let me, before I begin, ask this one question of you. Is it not a great matter that Elias left his cloak or mantle, and the gift of his prophecy to his scholar V Hidley : — " Yes, surely ; it is a great matter." Harj)sfidd: — "Did not Elias then leave gi'eat graced Q" ToZ Oav/jLciro^' Q, tjJ? tov Qeov ^nXavOpuyKluv 6 jictu tov ■nuTpo'i uvu> Kudtinevo^ KUTci Ttjv wpav eKe'ivr]v rcu<; uwdvTuiv KUTe- ^e-rai ■^eptr), Kut clciacriv avTov to?? ^ovXofievot^ TrepnrTv^aadai xai ■7repi\af3eTv. S. Chrys. de Sacerdotio, lib. in. cap. 4. Op. Ed. Ben. Par. 1718, torn. i. p. 382. Ed.^ 224 DISPUTATION' AT OXFORD. Bidlei/:—''Ue did so." Hariysfield: — "But Christ left a far greater grace than EHas : for he could not both leave his cloak and take it with him; Christ doth both in his flesh." "oku^hfs Ridley:— ''I am well content to grant, that Christ left Feftitt^th n^uch greater things to us than Elias to Eliseus, albeit he phrasT^o'f ^^^^ ^^^'^ his double spirit with him; for that SliTdered? strength and grace of the body of Christ, which Christ ascending up here left with us, is the only salvation and life of all men which shall be saved : which life Christ hath here left unto us, to be received by faith through the hearing of the word, and the right administration of the sacraments. This virtue and grace Chrysostom, after the phrase and manner of John the evangeUst, calleth Christ's flesh." between ^e" HmysfieM : — "But Christ performed a greater matter, tie^and^*" He Carried up, and left behind. You understand not the flesh^'liias comparison. The comparison is in this, That Elias left his mantfe^and D^^intle, and Carried it not with him : Christ left liis flesh man't^e'nor behind him, and carried it with him also." of^fsman- Ridley : — " Truc it is, and I myself did affirm no less hhn'J^c'hrist hcforc. Now, where you seem to speak many things, indeed flesh ''and J^u bring no new things at all. Let there be a comparison men'tof"fs between grace and grace; then Christ gave the far greater wasVore'^'' grace, when he did insert or graft us into his flesh." md"a^nd|et Harpsfield you will give me leave, I will ask you li'asafter^' this question : If Chrysostom would have meant so, that dowt Christ left his body in the eucharist, what plainer words think you, or more evident could he have used than these?" Eidley: — "These things be not of so great force as they bear a great shew outwardly. He might also have used grosser words, if he had listed to have uttered his mind so grossly: for he was an eloquent man. Now he speaketh after the manner of other doctors, which of mystical matters speak mystically, and of sacraments sacramentaUy." Harpsfeld: — "The comparison lieth in this: That which was impossible to Elias, is possible with Christ." Eidley: — "I grant it was possible to Christ, which was to the other impossible. Elias left his cloak : Christ both left his flesh and took it with him." niSlTTATIOX AT OX'lOP.n. 22.5 Jlarpi^field: — '-Elias left beliind liini. and conld not take with him : Christ botli left l)ehind him, and also took with him : except you will say the comparison here made to be nothing." Bidhy .-—"He took up his flesh with him to heaven, and ^^^H'^^fl left here the communion of his flesh in earth." Weston : — " You understand in the first place his flesh for very true flesh ; and in the second place for grace, and communion of his flesli : and why do you not understand it in the second place also, for his true flesh? I will make it"'i»ams>t i stiipul:i ct evident how blockish and o-i'oss vour answer is." crassaie- f • _ spoiisio Tt'ulhy : — " These be taunts and reproaches not beseeming, as I think, the modesty of this school." Wt'sfon : — " Elias left his cloak to his disciple ; but the Son of God, going up to heaven, left his flesh. ]5ut Elias certainly left his cloak behind, and Christ likewise liis flesh ; and yet, ascending, he carried the same with him too. By which words we make this reason : "Christ left his flesh to his disciples, and yet, for al! Ib.at, he took the same up with him : " Ergo, He is present here with us," Here Dr AVeston, crj ing to the people, said unto them, .„ "Master doctor answereth it after this fashion: 'He carried his flesh into heaven, and he left here the communion of his flesh behind.' Assuredly the answer is too unlearned." Ridley: — "I am glad you speak in English. Surely, I wish that all the whole world might understand your reasons and my answers. He left us his flesh. This you understand 'n'o'l)'is cm'- of his flesh, and I understand the same of grace. He carried his flesh into heaven, and left behind the communion oi' his flesh unto us." Weston: — "Ye judges, what think ye of this answerT' Jndqes : — "It is ridiculous, and a very fond answer." Fi.idl("n : — "Well, I take your words patiently, for Christ's cause." Weston here citeth a place: "We are sprinkled with "■•^pa'?""'"' the blood of Christ." a!'ri"t'i'.''- Ridley: — "Master doctor, it is the same blood, but vet How we are ... -Ill • "i 1 siiiiiiklpcl spn-itually received. And indeed all the prophets were s]irinkled p^l] ,^,^ [ IMDl.KY.] DISI'ITATIOX AT OXrOUH. with the same blood, but yet sph-itually, I sa}-, and by grace. And -nhatsoever they be that are not sprinkled with this blood, they cannot be partakers of the everlasting salvation." This he le- Wesfoii : — " Here I bring Bernard unto vou again' : 'Even peated in • , Ensriishto from the west unto the east, fi'om the north unto the south. the people i T also. there is one and the selfsame Christ in many and divers places.' " Answer^to Jiidki/ : — "The auswer is soon made, that one Christ is here and in thvers places : for God, according to his majesty, and according to his pro^^dence, as St Augustine saith, is eve^^■^vhe^e with the godly, according to his indivisible and unspeakable grace. Or else, if ye should understand Bernard according to the corporal presence, how monstrous, or huge and giant-like a body would you then make Christ's body to be, which should reach even from north to south, from west to east." Wesfon: — "Nay, nay, you make a monstrous answer, and unlearned." Ridley Wai'cl : — "Before I come in with those reasons which falsely s« forth*the ^ ^^^^ purposed to bring against you, I am minded to oatechism. come again to Master doctor's argument, bv which vou. Here they o o ' . . ' ll^^l^to being brought into the briars, seemed to doubt of Christ's Latift. presence on the earth. To the proof of which matter I will bring nothing else, than that which was agreed upon in the catechism" of the synod of London, set out not long ago by you," Eidler/ : — " Sir, I give you to wit, before you go any fiu*ther, that I did set out no catechism." Weston, in Wcsto/i : — " Yes, VOU made me subscribe to it, when you kin; Ed- ' i ^ ward'sdays, ^-ere a bishop in yom- ruff." subscnbed. ^ *' Ridley: — "I compelled no man to subscribe." Ward: — "Yes, by the rood, you are the veiy author of that heresy." P Sec p. 216, note. Ed.] The catechism liere referred to is the Catccliism of King Edward published by Royal Authority both in Latin and English in a. d. 1.558, and which was revised and approved by convocation. Fox, in his side note, "of this catechism read before," refers to the conference with Secretary Bonnie, Mhcrc lie (Fox) sjieaks of the Catechism, but eiToneoiHly. En.] DISl'lJTATIOX AT OXTORD. 227 Ridley: — "I put forth no catechism." Cole: — " Did you never consent to the setting out of those things which you allowed f Bldley: — "I grant that I saw the book; but I deny f'f ti^'s c*- that I wrote it. I perused it after it \Aas made, and I noted ^^^^ before, many tilings for it : so I consented to the book. I was not the author of it." Jmlqes: — "The catechism is so set forth, as though the Tiiejndses " _ ' n give an un- whole convocation-house had agreed to it. Oranmer said V:"? ^f' ^ c diet : tor Dr yesterday, that you made it." cranmer, Ridley :—'-'\ think surely, that he woiUd not say so." spike no"'' Ward: — "The catecliism hath this clause : 'Si visibihter ]^9^ji^°'' et in terra.' ' If visibly and on tlie earth.'' " Ridley : — " I answer, that those articles were set out, I both writins; and consentins: to them. Aline own hand will testify the same, and Master Cranmer put his hand to them likewise, and gave them to others afterward. Now, as for the place which you allege out of it, that may easily be ex- pounded, and without any inconvenience." Ward: — " Christ is the power and the virtue of his Father : a possibiii '■ ad esse, non ergo, he was not of so little strencjth, that he could not bring; vuietron- ^ o ' o sequentia. to pass whatsoever he would himself. " Ridley: — "I grant." Ward: — "Christ was the wisdom of the Father: ergo, that he .spake, he spake wisely, and so as every man might understand ; neither was it his mind to speak one thing in- stead of another." Ridley:— ''All this 1 grant." Ward: — "Clu-ist was likewise the very truth: ergo, he Ara:ument . Ill ofthewis- made and performed mdeed that which he mtended to make, iiom and . truth of And likely it is, that he doth neither deceive, nor could be Christ, deceived, nor yet would go about to deceive others." Weston : — " Hilary on Psal. cxviii. hath these words" : ' All ^- if ''■ >"... •' Psal. cxviu. God's words or sayings are true, and neither idly placed nor unprofitably, but fiery, and wonderful fiery, without all ' " Vera omnia sunt, et neque otiose neque inutiliter constituta Dei verba, sed extra omnem ambiguitatem superfluse inanitatis, ignita, et ignita vehementer, ne quid illic esse, quod non perfectum ac proprium sit, existimctur." [S. Hilar, in Psal. exviii. (liodie Psal. cxix.) Op. Ed. Ben. Par. 1C08, col. 3.50. En,] niSPI TATrON AT OXrORD. Answer to ^\■arll's ar- guineiit. This argu- ment is not forinnl in the second fiarure. Auswer. doubtfulness of snperHnous vanity ; tliat there may be nothing thought to be there, which is not absohite and proper. ' Ward: — '-He is the truth of the Father: ergo, he can neither deceive, nor yet be deceived ; especially, I mean, when he spake at his latter end, and made his testament."'' B'tdh i/ : — " Christ is the very truth of the Father ; and I perceive well to what scope you drive your reason. This is but a for-fetched compass of words. If that these words of Christ, ' This is my body,' which you mean, he riglitly imderstood, they are most true."' Ward : — " He took, he brake, he gave. kc. AN hat took he C Bidley : — '• Bread : his body." Ward What brake heT i?/c7/^i/._'- Bread." Ward : — AV'liat gave he :" i?/f//^y.-_" Bread." Ward: — ''CTave he bread made of wheat, and material bread r Eidlei/ : — "I know not whether he gave bread of wheat; but he gave true and material bread."' Ward: — "I will prove the contrary by Scriptures. " He delivered to them that which he bade them take. " But he bade not them take material bread, but his own body: " Ergo. He gave not material bread, but his own body." Piidhy : — '-I deny the minor. For he bade them take his body sacramentally in material bread : and after that sort it was both bread which he bade them take, because the .substance was bread, and that it was also his body, because it was the sacrament of his body, for the sanctifying and the coming of the Holy Ohost, which is always assistant to those mysteries which were instituted of Christ, and lawfully administered'." ^' Eriro)!/ Ct, loKTo /iou e. p. 102. Kn.l Ul^iPl TATIO.V AT OXFOIill. 229 Harp!/? trapKO? noil, a\\ II aap^ pov etTTC pcTaTToieiTai yap diroppt^Toi^ \oyoi<; 6 upTO<: avTo<^, eta Tf;c pvc7TiKr]<; cvXoy'ia^ ko.) eVi^oiTj/crea)? tov uy'tov -TTiievpnTo': ck aapKa tov Kvpiov. Thcopliylact, in Evan. Johan. cap. vi. Ed. Morclli, Pari-i 1G3], p. 051— 2. P^d.] DISl'LTA HON A !■ OXIdKH. 231 Ward : — " Learned master doctor, thus you expound the place, ' Hoc est corpus meum,'' i.e. ' This is my body,'' that is, a figure of my body." Ttidley : — " Although I know there be that so expound it, yet that exposition is not full to express the whole." Da- Ward: — " JMy sheep hear my voice, and follow me. inTh™tiiird ii- " But all the sheep of Christ hear his voice, ' This is my body,' without a figiu*e : si. Ergo, The voice of Olu-ist here hath no figure." Ridley : — " The sheep of Christ follow the voice of Christ, unless they be seduced and deceived tlii-ough ignorance." Ward: — " But the fathers took this place for no figurative speech.'" Ridlrt/ : — " Yet they do all number this place among figu- rative and tropical speeches." Ward: — "Justin Martyr, in his second Apology-, hath ^^^f' ^i*""- thus : ov yap koivov upTov ovSe koivov Tro/na Tavra Xa/x- fidvofiev' aW ou rpoirov Sid \6yov Oeou aapKowoLrjOei^ ^\riGOV%, 6 (TWTtjp rjfxwi', Kai crapKU kuI altxa virip crwrrjp'iai! Jl/uwv eerier, outw^ Kai Trjv ci evy^r]^ Aoyov tov Trap avTou evyapitrrriOeiaav TpoCprjv, jyv ai/na Kai crapKe^ KaTO. /meTa- f^oXrjv TpeCpovTai rjfjiwv, eKc'ivov tov (TapK07roir]9ePTo<: ^rjaou Kul crapKa Kai aifia eciSa-^rjiJLev elvai." " ' Neque vero ha3c pro pane potuve communi sumimus : imo quemadmodum verbo Dei Jesus Christus, Servator noster, incarnatus habuit pro salute nostra carnem et .sanguincm ; ita per orationem illius verbi consecratum hoc alimentiun, quo sanguis et carnes nostrac per immutationeni enutriuntur, ejus- dem incarnati carnem et sanguinem esse sumus edocti.' " This place Cranmer hath corrupted. Thus it is Eng- lished : ' For we do not take this for common bread and drink ; but like as Jesus Clii'ist our Saviour, incarnate by the word of God, had flesh and blood for our salvation ; even so we be taught the food wherewitli our flesh and blood is nourished by alteration, when it is consecrated by the prayer of his word, to be the flesh and blood of the same .Jesus incarnate.'' " Dr Cranmer hath thus translated it : ' Broad, water, and Crannipr rnargeu wine, are not to Ik; taken as other common meats and drinks '"i?- traiisl.itinsr [" In moflcrn tditioiis, Apolog. i. , p. R.i. ^'cllctiis, l7Ji7. ivi'.J Jv'sfiiu ""^ 232 DISI'UTATIO.V AT OXFOllU. 1)0, but tliey be ordained purposely to give thanks to God, and therefore be called Eucharistia, and be called the body and blood of Christ : and that it is lawful for none to eat and drink of then}, but such as profess Christ, and live accord- ing to the same ; and yet the same meat and drink is changed into our flesh and blood, and nourisheth our bodies.''" Ridlei/ : — " 0 good master doctor, go sincerely to work : I know that place, and I know how it is used." Wiivd here repeated the place again out of Justin, ' We are taught,'' &c. as above, siimptum Ridley :—''0 what unright dealing is this! I have the ini^niRkiiei s^'^^''^'^^ placc of Justiu here copied out. You know your- Ucstripto. ggif^ ^y]jQ aj.g s](ilfiil in Greek, how the words here be removed out of the right place ; and that without any just cause." Ward: — "I stand still upon mine argument. What say your Ridley : — " If you will, that I should answer to Justin, then you must hear. I have but one tongue, I cannot answer at once to you alh" Weston : — '•• Christ gave us his very and true flesh to be eaten : " But he never gave it to be eaten but in his last supper, and in the sacrament of the altar : montift?"" "El'go, There is the very true flesh of Christ." «'e"a°uve' ^ Ridkij : — " If you speak of the very true flesh of Christ, tafse'^''it it ^^^^^ t'^^ substance of his flesh taken in the womb of the t'ivc.l™!!!!- Virgin INIary, and not by grace and spiritually, I then do thtMniJlo^is ^6"y fi^'^t P^i'* y^"'* I'eason. But if you understand it iik'a.*''^" of the true flesh, after grace and spiritual comnumication, f then grant the first part, and deny the second. For he givcth imto us truly his flesh, to be eaten of all that believe in him : for he is the very and true meat of the soul, wherewith we are fed unto everlasting life, according to his saying, ' My flesh is meat indeed,'' fcc." "Dpsideiio Ward — '"I have desired with my hearty desire to eat (Usideravi hoc pnsflia ri t. Professus itaciue sc concupisccntia concupiscere edcre pascha lit inaiuhicai c • i « \ vobiscuiii." smiiu (iiidigniim cniiu ut alicnum conciipisceret JJciis) acccptum panem et (listiil)Utuin discipulis corpus ilhiin suum fecit, Hoc est corpus incuni, (liccndo, etc." 'I'crtul. contra Marcioii. lib. iv. caj). 40. Op. Ed. lligalt. Far. IfJ-il, p. 571. En.] DISI'UIATIOX AT OXl'OIU). this paschal with you/ AVhat paschal, I pray you, tlesired he to cat ? If" you stand in doubt, you have TertuUian against Marcion : He, therefore, protesting a great desire to eat his paschal (his own paschal I say, for it was not meet that he ' should desire any other than his own), taking bread and distributing it to his disciples, made it his body, saying, ' This is my body.'' AVhat say you i Did he understand by this paschal the Judaical lamb, or by that which afterwards he gave in his supper f B idler/ : — "I suppose that the first he understood of the Judaical passover, and afterward of the eucharist." Ward: — "Nay then Tertullian is against you, who Arsnment. saith : Ba- ' He desired to eat his passover. ro- 'But the Judaical passover was not his, but strange from Christ : CO. ' Ergo, He meant not of the Judaical passover.' " Ridley : — " The Judaical passover was not strange from Ansuer. Christ, but his own ; insomuch as he is the Lord of all, and as well the Lord of the Judaical passover, as of his own supper." Ward: — " What answer you then to Tertullian, who saith, ' He desired to cat his own passover,' and not the Jewish passover, which stood upon words without flesh f Ridley: — ''Tertullian may here dally in sense analomcal. Analogical T know that Cyprian hath these words ' : ' He began then to "!>''•'> 'la*'' ' "a and institute the holv eucharist, but both were Christ's.'" inysticaiun- " derstaiid- Ward: — •' AuQ[ustine on Psalm xcvi., writing upon these'"-;"'''" O . . \\<:X\\ ab- words, 'Adorate scabollum pedum ejus:' i.e. ' AV'orship his ' I .J ' I protouiid footstool,' &c.-' 'I ask,' saith he, 'what is the footstool of "".'i'''" '1"= letter." " " Tunc instituit quiJcm cucharistiaiii, seel utrumquc erat C'hristi." "Qufcro, inquit, quid sit scabellum pedum ejus? Et dicit inilii Scriiitui'a, Terra scal)elluin pedum meorum. Fhictuaus convci to me ad Christum, quia ipsum qusero hie, ct invenio quomodo sine impietate adoretur sc-aljclhun pedum ejus. Susce])it enim de teiTa terram, quia caro de terra est, et de carnc Maria- carnem aecepit, et quia in ipsa carne hie amhuliivit, et ipsam carnem nobis mandueandam ad salutem dedit: nemo autem illam carnem manducat nisi prius adoraverit. In- ventum est quomodo tale scabellum pedum Domini adoretur, ut non solum non peccemus adorando, scd peccemus non adorando ipsum," etc. S. August, in Tsai. xcviii. Oj). Ed. Ben. Par. 1G8.5, torn. iv. col. IGOi— -3, En.-J 2:34 DISI'UTATIO.V A [• OXFOltl'. liis feet; and tlie Scripture telletli me, The earth is the footstool of my feet. xVnd so, in searching thereof, I turn myself to Christ, because I seek him here in the eai'th, and find how, without impiety, the footstool of his feet may be worshipped. For he took earth of earth, in that he is flesh of the earth, and of the flesh of INIary he took flesh, and because that in the same flesh here he walked ; and also he gave the same flesh to us, to be eaten unto salvation. But no man eateth that flesh except he have worshipped before. And so it is found, how such a footstool of the feet of the Lord is to be worshipped, so that not only we sin not in worshipping, but also do sin in not worshipping the same." Da- " He gave to us his flesh to be eaten, the which he took of the earth, in which also here he walked, &c. ti- " But he never gave his flesh to be eaten, but when he gave it at his supper, saying, ' This is my body:'' If the minor si- Ergo, In the eucharist he gave us his flesh.'"' ineiit(asTs Ridley: — ''You do allege the place of Augustine upon said before) ... • i i Vo,, • ^• n ^ be equipol- Psalm xcvm., where he saith. that Christ gave his flesh to lent to af- . ° . . lirniathe, l)e eaten which he took of the earth, and in which here tlien it cometii next he Walked ; infeiTinff hereupon that Christ never gave the to the mood . or ^ o ^ Datisi. same his flesh to be eaten, but only in the eucharist : I How Christ . . . save his deiiv vour minor ; for he o'ave it both in the eucharist to Heslitobe •> • eaten, anil he eaten, and also otherwise, as well in the word, as also when. ' upon the cross."" Smith: — "What if Augustine say, that Christ did not only give himself to us in a figm'e, but gave his own very flesh indeed and really Ridley : — ■" I never said that Christ gave only a figure of his body ; for indeed he gave himself in a real communication, that is, he gave his flesh after a communication of his flesh." (Here AV^eston read the place of Augustine in English, and afterward said, " Ye say Christ gave not his body, but a figure of his body.") Ridley : — " I say not so : 1 say, he gave his own body verily ; but he gave it by a real, eft'ectual, and spiritual communication." ni-Giyn, After tliis, Dr Glyn began to reason, who (notwithstand- ler's'oid " ill!; master Ixidlcv had always taken him for his old friend) DISITTATION AT OXl-OKR. made a very contumelious preface against him. This i')rcface fn<'»;i> master Ridley, therefore, did the more take to heart, because j^'j^\\p"'f",:. it proceeded from him. Howbeit he thought, that Dr Glyn's ^'|^fi['' i^"" mind was to serve the turn ; for afterward he came to the house wherein master Ridley was kept, and, as far as master Ridley could call to remembrance, before Dr Young and Dr Oglethorpe he desired him to pardon his words. The which master Ridley did even from the very heart ; and wished earnestly, that God would give not only to him, but unto all others, the true and evident knowledge of (Jod's evangelical sincerity, that, all offences put apart, they being perfectly and fully reconciled, might agree and meet together in the house of the heavenly Father. Glpi : — 1 see that you elude or sliift away all Scrip- tures and fathers : I will go to work with you after another sort: — Christ hath here his church known in earth, of which you were once a child, although now } ou speak contumeliously of the sacraments." Ridley : — " This is a grievous contumely, that you call me a shifter away of the Scripture and of the doctors. As touching the sacraments, 1 never yet spake contumeliously of them, I grant that Christ hath here his church in earth ; but that church did ever receive and acknowledge the eu- charist to be a sacrament of the body of Christ, yet not the body of Christ really, but the body of Christ by grace." C'h/n: — "Then I ask this question: whether the catholic church hath ever or at any time been idolatrous f Ridley : — " The church is the pillar and stay of the truth, that never yet hath been idolatrous in respect of tlie wlK)le ; but, peradventure, in respect of some part thereof, which sometimes may be seduced by evil pastors, and through ig- norance." (ilyii: — "That church ever hath worshipped the Hesh of Christ in the eucharist. " But the church hath never been idolatrous : "Ergo, It hath alwav iudffed the flesh of Christ to be '"'''''s "''s^"- " . . J a ment. liav- in the eucharist." in'- the mi- nor a ne?a- llidleii : — "And ! also worship Christ in tiie sacniment, t'^j^- "'''!'!''•■ ■' ^ 'is f(irni!il)Ic but not because he is included in the sacrament: like as J i" ti"-' tiiini nisl'LTATlO.V AT OMOIll'. ficitrf, nor wol'shin Christ also in the Scri])tures, not because he is (loth it con- . . .ukIc right- really included in them. Notwithstandinc: 1 sav, that the iy> '"'t ' . . . - should con- l)odv of Christ is present in the sacrament ; but vet sacra- chulfthus; ' . . enro. to nientallv and spiritually (according: to his grace) ffivin": life, woisiiip the _ ^ ' ' ^ ,° a/.'T'OT flesh of and in that respect reallv, that is, according; to his benedic- ('hristmthc _ ... ' ouciiarist is tiou, mvin^; life. Furthermore, I acknowledije sladlv the no idola- ^ o ^ ^ ' o to « *r>-"~ true body of Christ to be in the Lord's supper, in such pho Rufid' ^^^'^ ^^^^ Church of Christ (which is the spouse of Christ, iiianudc- and is tauoht of the Holy Ghost, and "-uided by God's word) scripto. ^ o J f doth aclaiowledge the same. But the true church of Christ doth acknowledge a presence of Christ's body in the Lord's supper to be communicated to the godly by grace, and spiritually, as I have often shewed, and by a sacramental signification ; but not by the corporal presence of the body of his flesh." Ghin: — "Augustine against Faustus [saith,]' 'Some there were which thought us, in.stead of bread and of the cup, to worsliip Ceres and Bacchus." Fpon this place I gather, that there was an adoration of the sacrament among the fathers ; and Erasmus, in an epistle to the brethren of Low Ger- many, saith, that the worshipping of the sacrament was be- fore Augustine and Cyprian." lUdlei/ : — " "We do handle the signs reverently : but we worship the sacrament as a sacrament, not as a thing sig- nified by the sacrament." Glyn: — " AV'hat is the symbol or sacrament T' Ridley : — " Bread." This word Gltni: — Ergo, We worship bread." 'worshij)' \ ' . .... , , , distinsuisi). /{idlc/ : — ''There is a deceit in this word ' adoramus.' We worship the symbols, when reverently we handle them, AVe worship Christ wlieresoever we perceive his benefits ; but we understand his benefits to be greatest in the sacrament." Glpi : — " So I may fall down Ijefore the bench here, and worship Christ ; and if any man ask nie what I do, I may answer. I worship Christ." Jiidle// : — " ^^'c adore and worship Christ in the oucharist. And if you mean the e.vternal sacrament ; I say, that also is to be worshipped as a sacrament." [' "Xonnulli inoptt'i- pancm ct caliccin Ccrcvem ct Bacclium nos ciilfi'e existiinahat," etc. Aii;;iist. contra Faust, lib. xx. cap. 13. Op. VA. Btii. i'iir. lf;0.5. toin. viii. c-jl. .'31l'. Ed. J niSPKTATlOX AT OXl'ORD. CJjpi : — " So was the fjiitli of tlio primitive ehurch." Jlidh'if: — " "NVoukl to God we woukl all follow the faith of that church !" Ghpi : — " Think you that Christ hath now his church V Ttidlcy : — " I do so."'' Glyii : — Bnt all the church adoreth Christ verily and really in the sacrament. Ti'uVey : " You know yourself, that the eastern church Tiiis coan- " _ _ cil of Flo- would not ackno\vledo;e transubstantiation : as appeareth in rente «as _ '11 liut ol late the council of Florence.'' years, in the tune of the Coir: — "That is false: for in the same thev did acknow- 'O""'^'' ledge transubstantiation ; although they would not entreat of that matter, for that they had not in their commission so to do."'' rddley : — Nay, they would determine nothing of that matter, when the article was propounded unto them."' Cole : — " It was not because they did not acknowledge the same, but because they had no conunission so to do."' Curtop : — " Reverend Sir, I will prove and declare, that the body of Chiiist is truly and really in the cucliarist : and whereas the holy fathers, Ijoth of the west and east church, have written both many thino-s and no less manifest of the same matter, yet will [ bring forth only Chn'sostom. The place is this- : " That which is in the cup, is the same that flowed from the side of Christ. " But true and pure blood did flow from the side of Christ : "Ergo, His true and pure blood is in the cup."'' The major " 1 • should he Bidlcn: — "It is his true bk)od which is in the chalice, ^^''ft- ' soever (hil I grant, and the same which sprang from the side of Christ. f"^'J|',p'"f Viut how ? It is blood indeed, but not after the same man- j" ' tlie cup, \c. ner, after which manner it sprang from his side. For here '"'^'^ ' I o argument is the blood, but by way of a sacrament. — Again I say, I'l^^ {ifj^J'i^i'^ |^|!^ as the bread of the sacrament and of thanksj^iving is called '"'"'f f " and l.ilse. the body of Cliri.st given for us ; so the cup of the Lord is called the blood which sprang from tlu^ side of Christ : but 1^" 'VoUTO TO tV "TTOTViplM UV, IKUVO t iTTl TO UTTU T)/<; irXcVpUt l'>cv(Tav Ktu tK-fi'i/oi) iuTf)(t>jxcv. S. Clirvs. in cii]). X. Cor. 1. Horn. xxiv. Op. E.l. ]5fn. Par. 17"i'. tr.in. x. pp. - I':!).] ni.SPUT.VTIOX AT OXrOIil). that sacramental l^read is called the body, because it is the sacrament of his body. Even so likewise the cup is called the blood also, Avhich flowed out of Christ's side, because it is the sacrament of tliat blood which flowed out of his side, instituted of the Lord himself for our singular commodity, namely, for our spiritual nourishment ; like as baptism is ordained in water to our spiritual regeneration/' Curiop: — "The sacrament of the blood is not the blood." Bidley : — " The sacrament of the blood is the blood ; and that is attributed to the sacrament, which is spoken of the thing of the sacrament." (Here ^Veston repeateth Curtop's argument in English.) menfcon" Westo/i : — " That which is in the chalice, is the same directly,""' wliich flowed out of Christ's side. fu the se-' " But there came out very blood : affirmative^ " Ergo, There is very blood in the chalice." lormaK Bidki/ ;— " The blood of Christ is in the chalice indeed, but not in the real presence, but by grace, and in a sacra- ment." ^ Weston : — " That is very well. Then we have blood in the chalice." Ridley: — "It is true; but by grace, and in a sacrament." (Here the people hissed at him.) Ridley : — " O my masters ! I take this for no judgment : I will stand to God's judgment." Watson : — " Good sir, I have determined to have respect of the time, and to abstain from all those things which may hinder the entrance of our disceptation : and therefore first I "Qui man- ask this question: When Clu-ist said in John vi., 'He that nem eatetli my flesh,' fcc, doth he signify in those words the eating of his true and natural flesh, or else of the bread and symbol T' Spiritual Ridley: — "I understand that place of the very flesh of eating of tiie . i <• i t ' i «esh of Clmst to be eaten, but spn-itually : and further i say, that the sacrament also pertaineth unto the spiritual manduca- tion : for without the spirit to eat the sacrament is to eat it unprofitably ; for whoso eateth not spiritually, he eateth his own condemnation." DISPU'l'A'nOX AT UXI'OIUI. Watson: — "T ask then, whether tlie eucharist he a sacra- ment J" UldUy: — "Tlie eucharist, taken for a sign or symbol, is a sacrament." Wafsoji: — "Is it instituted of God?" Jlidli'i/ : — '• It is instituted of God." Watson -■— " Where !" Ridley : — " In the supper." Watson : — " Viith what words is it made a sacrament V Ridley : — " By the words and deeds which Christ said and did, and commanded us to say and do the same." Watson: — "It is a thing commonly received of all, that the sacraments of the new law give grace to them that worthily receive." Ridley : — " True It is, that grace is given by the sacra- ment ; but as by an instrument. The inward virtue and (]9i], kui iroWrjv tvoel^acBai Ttji/ crvvutpeiav' ou yup Tto peTe^civ jwniiu k((i jttTa\ujk(ju.vtiv, aWd ku\ tio ti/oua-dai Kowwvovfxev. KaOd-nep '/up to ubjixa tiitivo ijvuiTai tw Kpia-Tm, oiira} ce tjpeT'; uvtm cm tou iipTov TouTov evoviicOa. S. Chrysost. Horn. xxi\'. in 1 Corintli. cap. x. Op. Ed. J'.on. Par. 171f^. toni. x. v, 21.1. Kn. | 16 I l!l lU.I.V. I 242 niSPIJTATlOX AT OXFORTI. Answer to Clirjsos- tom. Clirysos- tom : one bread, one mystical body. A cavil. Bidley : — " Let Chrysostom have his manner of speaking and his sentence. If it be true, I reject it not. But let it not be prejudicial to me, to name it true bread."" Watmn ;— " ' AH,' saith Chrysostom, ' which sit together at one board, do communicate together of one true body. What do I call,"* saith he, 'this commimicating ? We are all the selfsame body. ^Vhat doth bread signify '. The body of Christ. ^Vhat be they that receive it i The body of Clii'ist : for many are but one body.' Chrysostom doth inter- pret this place against you : ' All we be one bread and one mystical bodj^, which do participate together one bread of Christ'.'" Ridley: — "All we be one mystical body, which do com- mimicate of one Olirist in l^read, after the efficacy of regene- ration or quickening." Watson: — '-Of what manner of bread speaketh he?" nidley :— " Of the bread of the Lord's table." Watson: — "Is not that bread one f Ridley : — " It is one, the church being one ; because one bread is set forth upon the table : and so of one bread all together do participate, which communicate at the table of the Lord." Watson: — "See how absm-dly you speak. Do you say, all which be from the beginning to the end of the world !" Ridley: — "All, I say, which at one table together have communicated in the mysteries might well so do. Albeit the heavenly and celestial bread is likewise one also, whereof the sacramental bread is a mystery : the which, being one, all we together do participate." Watson: — "A perverse answer. Wliich 'all'? Mean you all cliristian men?" Ridley : — " I do distribute this word ' all ;' for all were wont together to communicate of the one bread divided into parts : all, I say, which were in one congregation, and which all did communicate together at one table." \^ Ti yap Xeyus koivwv'mv, (piicriv; avTu ia-pev eKe7i/o to fftopu. r't yap ea-Tii' 6 a.pTo<;; (rtapu \pi •! ^ iepciov Ovofxeuuv. Gelasius. Hist. Cone. Nicten. cap. xxx. apud Labbsum. Ed. 1(J71. torn. ii. col. 283. Ed.] DISPUTATION AT OXl'OHD. 249 understood spiritually. For that heavenly Lamb is (as I confess) on the table ; but by a spiritual presence, by grace, and not after any corporal substance of his flesh taken of the Virgin Mary. And indeed the same canon doth very plainly teach, that the bread which is set on the table is material bread ; and therefore it (the canon, I mean) com- mandeth that we should not creep on the ground in our cogitation, to those things which are set before us ; as who should say, what other things are they (as much as pertaineth to their true substance) than bread and wine l ' But rather,' saith the canon, 'lifting up our minds into heaven, let us consider with faith the Lamb of God, which taketh away the sins of tiie world, sitting or lying upon the table.' For a lifted up faith,' saith he, 'seeth him which sitteth on the right hand of God the Father, after the true manner of a body set by grace on the Lord's table, and taking away the sins of the world. For I think you mean not so ; as though the Lamb did lie there prostrate with his members spread upon the table.'" Smith: — "I bring another place out of the council of ^"^^^11 Nice" : ' None of the apostles said, this is a figure of the body of Clu-ist : none of the reverend elders said the unbloody sacrifice of the altar to be a figure.' " Ergo, You are deceived." Hldley : — " This canon is not in the council of Nice ; for I have read over this council many times." Then came in another, whom master Ridley knew not, tiip council and said : " The universal church both of the Greeks and aiiegeu. Latins, of the east and of the west, have agreed in the council of Florence uniformly in the doctrine of the sacrament ; that in the sacrament of the altar there is the true and real 111, Ridley's body. copy. EidUy: — " I deny the Greek and the east church to have agreed either in the council at Florence, or at any time else, with the Romish church in the doctrine of transubstantiation " Nullus apostolorum dixit, luce est figura eorporis C-'in isti : nullus vcnevabilium presbytevorum dixit ineriicntum altaiis sacrilieiuin figu- lam," cte. 250 DISPUTATiOX AT OXFOKO. of bread into the body of Christ. For there was nothing in the council of Florence', wherein the Greeks would agree with the Romanists ; albeit hitherto, I confess, it was left free for every church to use, as they were wont, leavened or un- leavened bread." Here cried out Dr Cole, and said, they agreed together concerning traasubstantiation of bread into the body of Christ. Master Ridley said, that could not be. Out" of the Here started up another unlvnown to master Ridley, but scriL)6Sa ■ • • thought to be one of the scribes, who affinned with him, that indeed there was nothins; decreed concerning; transub- stantiation ; but the council left that, as a matter not meet nor worthy to disturb the peace and concord of the church : to whom master Ridley answered again, saying, that he said the truth. Pie : — " What say you to that council, where it is said, that the priest doth offer an unbloody sacrifice of the body of Christ r Ridlei/ : — '-I say, it is well said, if it be rightly under- stood." Pie: — "But he offereth an unbloody sacrifice." Hidhy : — " It is called unbloody, and is offered after a certain manner, and in a mystery, and as a representation of that bloody sacrifice ; and he doth not lie, who saith Christ to be offered." Weston Weston : — " I, with one argument, will throw do^^^l to the Filfth^with*' groimd your opinion, out of Chrysostom^, and I will teach, not only a figure, and a sign of grace only, but the very same This assertion is perfectly true, although cardinal Bessarion had managed to iiroduce a temporaiy union; for his conduct in wliich business he was severely blamed, the Greek church being uninfonncd of his proceedings, and haWng never authorised him to attempt a union. See Historia concertationis Gra?c. LatinorunKjue de Transubstant. auct. J. R. Kieslingio; Lipsiie, 1754, pp. 188 — 194. Fleury, Hist. Ecclcs. livi-e 108, § 1S5, and Labbe, torn. xiii. En.] []" Touxo TO GUifui Klu fTTi (^uTvr]^ KUfktvov i{hk.] BEFORE THE COMMI.SSIONEKS. 257 \vc do, that is my lord cardinars grace, legate a latere to the pope's holiness, as well in that he is of a noble parentage [and therewith Master Ridley moved his cap with lowly obeisance] descending from the regal blood, as in that he is a man worthy to be reverenced with all humility for his great knowledge and learning, noble virtues, and godly life, and especially in that he is here in England deputy to the pope's holiness, it should have become you at this name to have uncovered your head. Wherefore, except you will of your ownself take the pains to put your hand to yom* head, and at the nomination, as well of the said cardinal, as of the pope's holiness, uncover the same, lest that this your contumacy, exliibited now before us, should be prejudicial to the said most reverend persons (which thing we may in no case suffer), you shall cause us to take the pain to cause some man to pluck off your cap from you." To whom Master Ridley making his petition for licence, answered : JUdley: — "As touchinc; that you said, my lord, that you Answer of ° , , , • Ri'lleyto 01 your own persons desu'e no cap nor knee, but only requu'e iiiin- the same in consideration that you represent the cardinal grace's person, I do you to wit, and thereupon make my protestation, that I did put on my cap at the naming of the cardinal's grace, neither for any contumacy that I bear towards your own persons, neither for any derogation of honour to the lord cardinal's grace : for I know him to be Ridley re- %p ,, , ... , , . , veienceth 01 all humility, reverence, and honour, in that the person 11 1 • 1 1 • ofthecardi- he came of the most reoral blood, and m that he is a man nai, but not his Ic'flcy. endued witli manifold graces of learning and virtue. And as touching these virtues and points, I, with all humility [therewith he put off his cap, and bowed his knee] and obei- sance that I may, will reverence and honour his grace : but, in that he is legate to the bishop of Rome, [and there- with put on his cap,] whose usurped supremacy and abused authority I utterly refuse and renounce, I may in no wise give any obeisance or honour unto him, lest that my so doing and behaviour might be prejudicial to mine oath, and a derogation to the verity of God's word. And therefore, uiiiieydoetu not rcvc* that I might not only by confession profess the verity in rence to tiie y, pope. [aiDLEY.] 258 LAST EXAMINATION not reverencing the renounced authority contrary to God's word, but also in gesture, in behaviour, and all my doings express the same, I have put on my cap ; and for this con- sideration only, and not for any contumacy to yoiu* lord- ships, neither contempt of this worshipful audience, neither derogation of any honour due to the cardinal his grace, both for his noble parentage, and also his excellent quahties, I have kept on my cap." bOhop of Lincoln : — " Master Eidley, you excuse yourself of that pi'ieth." ^^^'^ which we pressed you not, in that you protest you keep on your cap, neither for any contumacy towards us (which look for no such honour of you), neither for any contempt of this audience, which, although justly they may, yet (as I suppose) in this case do not require any such obei- sance of you ; neither in derogation of any honour due to my lord cardinaFs grace, for his regal descent [at which word Master Eidley moved his cap] and excellent quahties ; for although in all the premises honour be due, yet in these respects we require none of you, but only in that my lord cardinal's grace is, here in England, deputy of the pope's holi- Puttin^off ness fat which word the lords and others put off their caps, caps at the l ^ ^ r i ' nammg^of and Master Eidley put on his] ; and therefore we say unto you the second time, that except you take the pains your- self to put your hand to your head and put off your cap, you shall put us to the pain to cause some man to take it from you, except you allege some infirmity and sickness, or other more reasonable cause, upon the consideration where- of we may do as we think good." Bidley : — "The premises I said only for this end, that it might as well appear to your lordships, as to this worshipful audience, why and for what consideration I used such kind of behaviour, in not humbling myself to your lordships with cap and knee : and as for my sickness, I thank my Lord God, that I am as w ell at ease as I was this long season ; and therefore I do not pretend that which is not, but only this, that it might appear by this my behaviour, that I Supremacy'' acknowledge in no point that usurped supremacy of Eome, of Rome de- ^nd therefore contemn and utterly despise all authority coming from him. In taking off my cap, do as it shall j^lease your lordships, and I shall be content." BEFORE THE COMMISSIONERS. 259 Then the bishop of Lincoln, after the third admonition, Ridley's cap plucked oft commanded one of the beadles (that is an officer oi the by force. University) to pluck his cap from his head. Master Ridley, bowing his head to the officer, gently permitted him to take away his cap. After this the bishop of Lincoln in a long oration exliorted Master Ridley to recant, and submit him- self to the universal faith of Chiist in this manner: Lincoln : — " Master Ridley, I am sure you have sufficiently pondered with yourself the effect of this our commission with good advisement, considering both points thereof, how that authority is given to us, if you shall receive the true doctrine of the church (which first was founded by Peter at Rome Nay, the . ,. , faith of immediately after the death of Clirist, and from him by lineal Christ may . • \ •(> •!! be proved to succession hath been brought to this om' time), if you will '>ave been at » 1 Rome in Ti- be content to renounce your former errors, recant your he- berius's •' IP time, before retical and seditious opinions, content to yield yourself to i'«er came the undoubted faith and tnith of the gospel, received and always taught of the catholic and apostolic church, the which the king and queen, all the nobles of this realm, and commons of the same, all christian people have and do confess, you only standing alone by yourself ; you understand and perceive, I am sure, that authority is given us to receive you, to re- concile you, aud upon due penance to adjoin and associate you again into the number of the catholics and Christ's church, from the which you have so long strayed, without the which no man can be saved, the which thing [ and my lords here, yea and all, as well nobles and commons of this realm, most heartily desire, and I for my part [wherewith he put off his cap] most earnestly exhort you to do. " Remember, Master Ridley, it is no strancfe countiT Thoujh the •' ° roimtry of whither 1 exhort you to return. You were once one of us; Rome be not 1 1 • 1 11-11- strange, yet you have taken degrees m the school, i ou were made a the doctrine . . of Rome is pnest, and became a preacher, setting forth the same doctrine strange, which we do now. You were made bishop according to our laws ; and, to be short, it is not so long agone, since you separated yourself from us, and in the time of heresy became a setter forth of that devilish and seditious doctrine which in these latter days was preached amongst us. For at what time the new doctrine of "only faith" began to spring, the 17—2 260 LAST EXAMIXATIOX Another un- council, Millino: to Win mv lord chancellor, sent you to him truth in . . * 'J White for being in my lord's house, unknown as I suppose to 'i's°^o'new''" y*^") ' ^^^^^ ^^^^ talked with my lord secretly, and doctrine. ^.gj.g departed, immediately my lord declared certain points of your talk and means of your persuasion ; and amongst of Rkiiey"^*^^ Others this was one, that you should say, ' Tush, my lord, repo*rted7 t^s matter of justification is but a trifle, let us not stick to condescend herein to them ; but for God's love, my lord, stand stoutly in the verity of the sacrament : for I see they will assault that also.' If this be true (as my lord is a man credible enough in such a matter), hereby it is declared of what mind you were then, as touching the truth of the most blessed sacrament. ^Lincoff "Also in a sermon of yours at Paul's Cross you as RMiey to'° effectually and as cathoUcly spake of that blessed sacrament, the'pope°3 any man might have done ; whereby it appeareth that church. strange thing, nor unkno^NH place whereunto I ex- hort you. I wish you to return thither from whence you came ; that is, together with us to acknowledge the church of God, wherein no man may err, to acknowledge the supre- macy of our most reverend father in God the pope's holiness, which (as I said) lineally taketh Iiis descent from Peter, upon whom Clirist promised, before his death, to build his chm'ch ; the which supremacy or prerogative the most ancient fathers in all ages, in all times, did acknowledge [and here he brought a place or two out of the doctors, but especially stayed upon a saying of St Augustine', who writeth in this manner : ' All the christian countries beyond the sea are subject to the chm'ch of Eome-.'] Here you see, Master Eidley, that all Christendom is subject to the church of Eome. ^ " DuLitatiir utrum forma verborum hsec sit Augustini." [Some doubt may well be expressed, as the tendency of the language contra- dicts the 22nd canon of the Council of Milevis, to which Augustine had himself subscribed : " Ad transmarina autem qui putaverit appellandum, a nuUo intra Africam in communionem suscipiatur." See Concilia, Studio Labbei, tom. ii. col. 1543 ; but the passage intended for citation is, no doubt, that in Augustine's treatise " Contra Epist. Parmen." lib. i. cap. iii. sec. 5, and its application to tlie bishop of Rome is here aided by the addition of Romanoe Ecclcsiae. Ed.] - " Totus orbis Christianus in transmarinis et longe reraotis terns Romana; Ecclesia; subjectus est." BEFORE THE COM JIISSION'ERS. 261 Wliat should stay you therefore to confess the same with St Augustine and the other fathers?" Then ^Master Ridley desired his patience, to suffer him to speak somewhat of the premises, lest the multitude of things might confound his memory; and having grant there- unto, he said in this manner : Ridley: — "My Lord, I most heartily thank your lord- ^"^,"'^1'°^ ship, as well for your gentleness, as also for your sobriety in talk, and for your good and favourable zeal in this learned exliortation ; in the which I have marked especially three points whicli you used, to persuade me to leave my doctrine ^Jj'ifjP"'"^^ and religion, which I perfectly know and am tliorouglily per- Ljnco'?n*'s suaded to be grounded not upon man's imagination and de- nation, crees, but upon the infallible truth of Christ's gospel, and not to look back, and to return to the Romish see, con- trary to mine oath, contrary to the prerogative and crown of this realm, and especially (which moveth me most) con- trary to the expressed word of God. " Fu-st, The first point is this, that the see of Rome taking ^^l^^g*"'"^ its beginning from Peter, upon whom you say Christ hath Jjp",\''pg,gr ljuilded his church, hath in all ages lineally, from bishop to l)ishop, been brought to this time. " Secondly, That even the holy fathers from time to time confirmed ' _ _ by old doc- have in their writings confessed the same. " Thirdly, That in that I was once of the same opinion, ^'^If^y •' ' 1 ' of the same and, together with you, I did acknowledge the same. " First, as touchine: the saying of Christ, from whence The church ' _ o JO ' not builded your lordship gatheretli the foundation of the church upon "po" Peter, truly the place is not so to be understood as you take it, as the circumstance of the place will declare. For after that Christ had asked his disciples whom men judged him to be, and they had answered, that some had said he was a prophet, some Elias, some one thing, some another, then he said, ' Whom say ye that I amf Then Peter said, ' I say, That thou art Christ, the Son of Cod."' To whom Christ answered, ' I say, thou art Peter, and upon this stone 1 will build my church'';'' that is to say, upon this stone — P " Tu OS Petriis, ct super banc petram scdificabo ecclesiam meam." " Upon tliis stone." Compare Tindal's Works, p. 557. Novvell's Con- 262 LAST EXAMIXATIOX not meaning Peter himself, as though he would have con- stituted a mortal man, so frail and brickie, a foundation of his stable and infallible church; but upon this rock-stone — The church that is, this confession of tliine, that I am the Son of God, builded t -n i -i i i i -n upon faith, 1 Will build mv churcli. For this is the foundation and not upon . . r- 11 • • any person, beginning of all Christianity, with word, heart, and mind to confess that Christ is the Son of God. Whosoever be- lieveth not this, Clirist is not in hmi ; and he cannot have the mark of Clmst printed on his forehead, which confesseth The words not that Clu-ist is the Son of God. Therefore Christ said Peter ex- imto Peter, that upon this rock, that is. upon this his con- pounded. j[gggjjjj-|^ was Christ the Son of God, he would build his church ; to declare, that wthout tliis faith no man can Faith the come to Christ : so that this belief, that Christ is the Son of"the*"°" of God, is the foundation of our Christianity, and the foim- church. (Jation of our church. Here you see upon what foundation Clirist's chiu'ch is liuilt, not upon the frailty of man, but upon the stable and infaUible word of God. lineal de- '• Now, as toucliing the lineal descent of the bishops bishop°of'" in the see of Rome, true it is, that the patriarchs of Rome in the apostles' time, and long after, were great maintainors and setters forth of Chrisfs glory, in the which above all other countries and regions there especially was preached the tnie gospel, the sacraments were most duly ministered : and as before Clu-ist's coming it was a city so valiant in prowess and martial affairs, that all the world was in a manner subject to it, and after Christ's passion divers of Why tiie the apostles there suffered persecution for the gospeFs sake ; Rome'have SO, after that the emperors, their hearts being illuminated, est^e'emed'^ received the gospel and became Clu-istians, the gospel there, bishops.'^"^ as well for the great power and dominion, as for the fame of the place, flourished most, Avhereby the bishops of that place were had in more reverence and honour, most esteemed in all councils and assemljlies, not Ijecause they acknow- ledged them to be then' head, but liecause the place was most reverenced and spoken of for the great power and strength of the same. As now here in England the bishop fiitation of Dorman, p. 445, &c. Jewell's Answer to Harding, p. 16.5, 184. Fox's Acts, J). 1637, &c. all (with others which might be cited) concurring in this interpretation. Ed.] BEFORE THE COMMISSIONERS. 263 of Lincoln in sessions and sittings hath the pre-eminence of the other bishops, not in that he is the head and ruler of them, but for the dignity of the bishopric. [And therewith the people smiled]. AVherefore the doctors in their writings have spoken most reverently of this see of Kome, and in 3]^'t'iv''e'^that their writings preferred it ; and this is the prerogative which '^^^/"g'^j^'g* your lordship did rehearse the ancient doctors to give to the seeofRome. see of Rome. " Semblably, I cannot nor dare not but commend, re- ^o^'tinuedin verence, and honour the see of Home, as long as it con- tHne'^it°was tinned in the promotion and setting forth of God's glory, and J^erencea* in due preaching of the gospel, as it did many years after Clirist. But after that the bishops of that see, seeking their own pride, and not God's honom*, began to set themselves above kings and emperors, challenging to them the title of God's vicars, the dominion and supremacy over all the world, I cannot but with St Gregory, a bishop of Rome also, con- fess that the bishop of that place is the very true Anti- christ, whereof St John speaketh by the name of the whore of Babylon, and say with the said St Gregory, ' He that ^^'jj^'^^'^'' maketh himself a bishop over all the world, is worse than I'lovedtobe '■ Antichrist. Antichrist.' " Now, whereas you say St Augustine should seem not ]['u!^P^fj^,'e"*^ only to give such a prerogative, but also supremacy to the answered, see of Rome, in that he saith. All the christian world is subject to the church of Rome, and therefore should give to that see a certain kind of subjection ; I am sure that your lordship knoweth, that in St Augustine's time there were four patriarchs, of Alexandria, Constantinople, Antioch, fr"i,'"s''in'i',;p and Rome, which patriarchs had under them certain countries ; as in England the archbishop of Canterbury hath under him divers bishoprics in England and AVales, to whom he may be said to be their patriarch. Also your lordship knoweth right well, that at what time St Augustine wrote this book, he was then bishop in Africa. Further, you are not igno- rant, that between Europe and Africa lieth the sea called Mare ^lediterraneum, so that all the countries in Europe to him which is in Africa may be called transmarine, countries H""^. . •' ' countries beyond the sea. Hereof St Augustine saith, ' All the christian ^g^^^.g^J.^'"" countries beyond the seas and far regions are subject to the ^^^'^^^ to 2G4 LAST EXAMINATION cliurches. see of Rome'.'' If I should say all countries laeyond the sea, I do except England, which to me now, being in England, is not beyond the sea. In this sense St Augustine saith, 'All the countries beyond the sea are subject to the see of Rome declaring thereby that Rome was one of the sees of the fom* patriarchs, and under it Europe. By what subjection, I pray you? only for a pre-eminence, as we hei*e in England say, that all the bishoprics in England are subject to the bemoS archbishoprics of Canterbury and York. For this pre- andyeTnot' eminence, also, the other doctors (as you recited) say, head^or Rome is the mother of churches, as the bishopric of Lincoln is mother to the bishopric of Oxford, because the bishopric of Oxford came from the bishopric of Lincoln, and they v. ere both once one" ; and so is the archbishopric of Canterbury mother to the other bishoprics which are in her province. In like sort the archbishopric of York is mother to the north bishoprics ; and yet no man will say, that Lincoln, Canterbury, or York, is supreme head to other bishoprics : neither then ought we to confess the see of Rome to be supreme head, because the doctors in their writings confess the see of Rome to be mother of churches. " Now whereas you say, I was once of the same religion which you are of, the truth is, I cannot but confess the same. Yet so was St Paul a persecutor of Christ. But to that you say, that I was one of you not long agone, in that I, doing my message to my lord of AVinchester, should de- su-e him to stand stout in that gross opinion of the supper of the Lord ; in very deed I was sent (as yom- lordship said) from the council to my lord of Winchester, to exhort him to receive also the true confession of justification ; and because ■ he was very refractorious, I said to him, ' ^Vhy, my lord, what make you so great a matter herein? You see many Anabaptists rise against the sacrament of the altar; 1 pray you, my lord, be diligent in confounding of them for at that time my lord of ^Vinchester and I ^ " Totus orbis cliristiauus in tvansmarinis et longe reraotis terns Ecclcsia; Romanas subjectus est." P " Both once one." The see of Oxford was erected out of part of the ancient diocese of Lincoln, a.d. 1542. See Richardson's God- win. Ed.] BEFORE THE COMMISSIONERS. 265 liad to do with two Anabaptists in Kent. In this sense I willed my lord to be stifl' in the defence of the sacra- ment against the detestable errors of Anabaptists, and not in the confirmation of that gross and carnal opinion now maintained. " In like sort, as touching my sermon which I made at f^^^^{^ Paul's Cross, you shall understand that there were at Paid's, preachlran. and divers other places, fixed railing bills against the sacra- tio'n a""''"' ment, terming it ' Jack of the box,' ' the sacrament of the q'^^ss. Iialter,' 'round Eobin,' with such Hke unseemly terras; for the which causes I, to rebuke the um-everend behaviour of certain evil disposed persons, preached as reverendly of that matter as I might, declaring what estimation and reverence ou'iht to be o-iven to it, what danjjer ensued the mishan- dling thereof ; affirming in that sacrament to be truly and verily the body and blood of Clirist, effectually by grace and spirit : which words the unlearned, understanding not, sup- faken i™ms posed that I meant of the gross and carnal being which the Romish decrees set forth, that a body, having life and motion, should be indeed under the shapes of bread and wine." AVith that the bishop of Lincoln, somewhat intermpting him, said : — " Well, Master Ridley, thus you wrest places to your ^^^^^^^ own pleasure ; for whereas St Augustine saith, that the whole christian world is subject to the see of Rome without any limitation, and useth these words, ' In transmarinis et longe remotis terris,' only to express the latitude of the dominion of the see of Rome, willing thereby to declare that all the world, yea countries far distant from Rome, yet nevertheless are subject to that see, yet you would wrest it, and leave it only to Europe. I am sure ye will not deny, but that 'totus mundus"' is more than Em-ope." Bidley : — " Indeed, my lord, if St Augustine had said, ,^^lf'vJreii! ' simpliciter totus mundus,' and not added ' in transmarinis,' '"ort'is of it had been without limitation ; but in that he said, ' totus ^"o"*'""'- mundus in transmarinis partibus,' 'all the countries beyond the seas,' he himself doth limit the universal proposition, de- claring how far he meant by ' totus mundus.' " 2G6 LAST EXA.MIXATIOX The bishop, not staying for his answer, did proceed, saying :— " ^V^ell, if I should stay upon this place, I could bring many more places of the fathers for the confirmation thereof; but we have certain instructions, according to the wliich we must proceed, and came not hither to dispute the matter with you, but only to take your answers to certain articles ; and used this in the way of disputation, in the which you interrupted me : wherefore I mil retm-n thither again. Lincoln "Ye must Consider that the church of Christ heth not returneth toiiis hidden, but is a city on the mountain, and a candle on the oration. . . ' candlestick. Ponder with yom-self, that the chm-ch of Chi-ist is ' catholica," ' catholic,' which is deduced of Kara bXoy, tliat is ' per omnia f so that Cln-ist's chm'ch is universally spread thi'oughout the world, not contained in the alliga- tiiendo''vou placcs, uot Comprehended in the circuit of England, tiie°dtyoV° contained in the compass of Gennan}' and Saxony, as iiome? yQ^jj. church is. AMierefore, JSIaster Eidley, for God's love be ye not singular ; acknowledge with all the realm the truth : it shall not be (as you allege) prejudicial to the crown ; for the king and queen their majesties have renounced that usm'ped power taken of their predecessors, and justly have Twopowers; renounced it. For I am sm-e you know that there are two the keys s°wd* powers, the one declared by the sword, the other by the keys. The sword is given to kings and rulers of countries ; the keys were dehvered by Christ to Peter, and of him left to all the successors. As touching our goods, possessions, and lives, we with you acknowledge us subjects to the king and queen, who hath the temporal sword; but as concern- ing matters of religion, as touching God's quarrel and liis Ensiand, word, WO acknowledge another head : and as the king and how suhject ~ , ... to the kin?, the quecn their hiojlmesses do, in all worldly affairs, lustlv and how to ^ . . . . . , , the pope, challenge the prerogative and primacy, so in spiritual and ecclesiastical matters they acknowledge themselves not to be heads and rulers, but members of Chi-ist's body. ^Vhy therefore should ye stick at that matter, the which their majesties have forsaken and yielded 2 horted to' ^^^herefore, ISIaster Eidley, you shall not only not do s^Jj™^Y,>™- injury to the crown, and be prejudicial to theur majesties' poi>e. honoiu", in acknowledging with all Clu-istendom the pope's BEFORE THE COMMISSIOXERS. 267 holiness to be supreme head of Christ's church here mihtant in earth, but do a thing most delectable in their sight, and most deshed of his holiness. Thus if you will do, revoking together all your errors, acknowledging with the residue of the realm the common and the public fault, you shall do that aU men most heartily desire ; you shall bring quietness to your conscience, and health to your soul. Then shall we with great joy, by the authority committed to us from the cardinaFs grace, receive you into the church again, acknow- ledging you to be no longer a rotten, but a lively member of the same. But if you shall still be singular, if you shall still and obstinately persevere in yom* errors, stubbornly main- taining yom- former heresies, then we must, against our will, according; to our commission, separate you from us, and cut i'''^^ of , ~ ' i l)unisliraent you off from the church, lest the rottenness of one part in ^^[j^''^^'"'^ process of time putrefy and corrupt the whole body ; then must we confess and publish you to be none of ours ; then must we yield you up to the temporal judges, of whom, ex- cept it otherwise please the king and queen's highness, you must receive punishment by the laws of this realm due for heretics. " Wherefore, Master Eidley, consider your state ; remem- ber your former degrees ; spare your body ; especially con- sider your soul, which Clu-ist so dearly brought with his pre- cious blood. Do not you rashly cast away that which was precious in God's sight ; enforce not us to do all that we may do, Avhich is not only to publish you to be none of us, to cut you off from the church ; for we do not, nor cannot condemn you to die (as most untnily liath been reported of us), but that is the temporal judge's office ; we only de- clare you to be none of the church : and then must vou, ac- yourselves ' liave assigu- cordmg to the tenor of them, and pleasure of the i-ulers, abide .... tliem. then- determination, so that we, after we have given you up to the temporal rulers, have no further to do with you. "But I ti-ust, Master Ridley, we shall not have occa- sion to do that we may. I trust you will suffer us to rest in that point of our commission, which we most heartily desu-e, that is, upon recantation and repentance to receive you, to reconcile you, and again to adjoin }ou to the unit}' of the church." 268 LAST EXAMINATION Lincoln. He mean- t>th, in Then Master Eidley, with often interruption, at length spake : — Ruii'ey'to^ : — " My Lord, I acknowledge an unspotted church of Christ, in the which no man can err, without the which no man can be saved; the which is spread throughout all genera"" ^'^^ world, that is, the congregation of the faithful; neither fina°ii/esta-^ do I alligate or bind the same to any one place, as you bhsiied. gaifi^ ljut confess the same to be spread throughout aU the tied to no^'' world ; and where Chrisfs sacraments are duly ministered, place. hJs gospel truly preached and followed, there doth Christ's church shine as a city upon a hill, and as a candle in the candlestick : but rather it is such as you that would have the church of Christ bound to a place, which appoint the I^oman] Same to Kome, that there, and no where else, is the foun- bhldlhe"^" Nation of Clu-ist's church. Eut I am fully persuaded that certain'"'' Christ's church is everywhere founded, in every place where that o'niy'to ^^^^ gospel is truly received and effectually followed. And proTes'tantr that the churcli of God is in doubt, 1 use herein the church to ^^'ise counscl of Vincentius Lyrinensis, whom I am sure } 0u winpiacer '^^'^^ allow, wlio, giving precepts how the catholic chm'ch may the coii-^^ be in all schisms and heresies known, writeth in this manner : the^wordf ' ^V^hen,' saitli he, ' one part is corrupted with heresies, then of (Mir^ft'en- prefer the whole world before that one part ; but if the greatest edwith'the part be infected, then prefer antiquity^' In like sort now, Rome.'"*^ when I perceive the greatest part of Clu-istianity to be in- fected with the poison of the see of Eome, I repair to the usage of the primitive church, which I find clean contrary to the pope's decrees ; as in that the priest receiveth alone, that it is made unlawful to the laity to receive in both kinds, and such like. ^Vherefore it requiretli that I prefer the an- tiquity of the primitive church before the novelty of the Eomish church." Lincoln: — "Master Eidley, these faults which you charge the see of Eome withal, are indeed no faults. For first, it \} Quid igitur faciet Christianus Catholicus, si se aliqua Ecclesiae particula ab universalis fidei communione pra;eidei'it ? Quid utique^ nisi ut pestifero corruptoque mcmbro sanitatem universi corporis anteponat ? Quid si novella aliqua contagio non jam portiunculam tantum, sed totani pariter Ecclesiam commaculare conetur ? Tunc item providebit ut antiquitati inlicereatj quae prorsus jam non potest ab ulla novitatis fraude seduci. Mncentius Lyrinensis, cap. iv. Ed. Baluzii. Cantab. 1C87.1 BEFORE THE COMMISSIONERS. 2G9 was never forbidden tlie laity, but that they mio-ht, if they ^"''e- • ' J c ^ J mians re- demanded, receive under both kinds. You know also that 'i"!,'''''* ' and v.ere Clirist, after his resurrection, at what time he went with his fp"" ' _ ' _ _ their labour. apostles to Galilee, opened himself by breaking of bread. You know that St Paul, after his long sailing towards Kome, brake bread, and that the apostles came together in breaking of bread ; which declareth that it is not unlawful to minister the sacrament under the form of bread only : and yet the Great rea- •' _ sons of the church had iust occasion to decree, that the laity should Romanists J ' to prove the receive in one kind only, thereby to take away an opinion of •' J J I under one the unlearned, that Christ Avas not wholly both flesh and blood under the form of bread. Therefore, to take away their opinion, and to establish better the people's faith, the Holy Ghost in the church thought fit to decree, that the laity should receive only in one kind : and it is no news for Ar?ii- 111 • •^ • • ment:-TIie the chm'ch upon lust consideration to alter rites and cere- church did . abrogate the monies : for you read in the Acts of the Apostles, that St precept of . _ , , ^ _ the apostles Paul, writing to certain of the Gentiles which had received strangled ' ° , , andblood- the gospel, biddeth them to abstain, 'a sulfocato et sano-uine,'' in^s: erso, ° , ^ . . ^ . church that is, from things stifled, and from blood ; so that this pe^wise ' " ' ' _ hath aut!:o. seemeth to be an express commandment ; yet who will say [,','•'41°"'^^'^" but that it is lawful to eat bloodings ? how is it hwfuh but mi'i'stration ~ ' under both by the permission of the church?" i<-iniis. Ttidley : — "My lord, such things as St Paul enjoined -Answer :— _ ' ° _ _ _ I he precept to the Gentiles for a sufferance, by a little and little to win ^po- _ sties was but the Jews to Clirist, were only commandments of time, and for a time, , au'i for a respected not the successors : but Christ's commandment, ' Do purpose, by . . . . . ''"'^ this,' that is, that which he did, 'in remembrance,' which ''"''v*<"^''» \ , , the Jews. was not to minister in one kind only, was not a commandment for a time, but to persevere to the world's end." But the bishop of Lincoln, not attending to this answer, without any stay, proceeded in this oration. Lincoln : — " So that the church seemeth to have authority by the Holy Ghost, whom Christ said he would send after his ascension, which shoidd teach the apostles all truth, to have power and jurisdiction to alter such points of the Scrip- ture, ever reserving the foundation. But we came not, as I said before, in this sort to reason the matter with you, but have certain instructions ministered unto us, according 270 LAST EXAMINATION to the tenor of the which we must proceed, proposing certain articles, unto the which we require your answer directly, either affirmatively or negatively to every of them, either denying them or granting them, without further disputations or reasoning ; for we have ah-eady stretched our instructions, in that we suffered you to debate and reason the matter in such sort as we have done : the which articles you shall hear now ; and to-morrow, at eight of the clock in St Mai-y's Church, we will require and take your answers ; and then according to the same proceed. And if you require a copy of them, you shall have it, pen, ink, and paper ; also such books as you shall demand, if they be to be gotten in the university." Articles, jointly and severally ministered to Dr Ridley and Master Latimer, hy the Pope's Deputy. 'In Dei nomine, amen. Nos lohannes Lincolniensis, la- eobus Grlocestrensis, et lohannes BristoUensis, episcopi, per reverendissimum dominum Reginaldum, miseratione divina S. Marife in Oosmedin, sanctse Eomanse ecclesiae diaconum Cardinalem " Polum nuncupatum," sanctissimi domini nostri papse, et sedis apostohcse, ad serenissimos Philippum et Mariani Angha; reges et ad universum Angliae regnum legatum, authoritate sufficiente delegati, ad inquirendum de (juodam negotio inquisitionis heretica? pravitatis contra et adversus Hugonem Latimerum et Nicholaum Ridleyum (pro episcopis Vigornensi et Londoniensi se respective gerentes,) specialiter delegati, et contra et adversus eorum quemhbet \} In the name of God, amen ! — We, John Bishop of Lincohi, James Bishop of Gloucester, and John Bishop of Bristol, delegated by the most K^verend Lord Reginald " surnamed Pole," by divine mercy Cardinal Deacon of St Mary in Cosmedin of the holy Roman Church, legate of our most Holy Father the Pope, and of the Apostolic See, to the most serene sovereigns of England, Philip and Mary, and to the whole realm of England, — with sufficient authority to inquire concerning a certain matter of inquisition of heretical pravity against Hugh Latimer and Nicholas Ridley claiming to be respectively bishops of Worcester and London; for this cause being especially delegated with power of in- quiring against cither of them, we do [accordingly] accuse and specify against them jointly and severally as follows. EdJJ BEFORE THE COMMISSIONERS. 271 inqiiirencTo proponimus, et articulamur conjunctim et divisim, prout sequitur^. 1. We do object to thee, Nicholas Ridley, and to thee Hugh Latimer, jointly and severally ; first, that thou Nicholas Ridley, in this high university of Oxford, anno 1551, in the months of April, May, June, July, or in some one or more of them, hast affirmed, and openly defended and maintained, and in many other times and places besides, that the trae and natural body of Clu-ist, after the consecration of the priest, is not really present in the sacrament of the altar. 2. Item, that in the year and months aforesaid, thou hast publicly affirmed and defended, that in the sacrament of the altar remaineth still the substance of bread and wine. 3. Item, that in the said year and months thou hast openly affimied, and obstinately maintained, that in the mass is no propitiatory sacrifice for the quick and the dead. 4. Item, that in the year, place, and months aforesaid, these thy foresaid assertions solemnly have been condemned by the scholastical censure of this school, as heretical and contrary to the catholic faith, by the worshipful Master Doctor Weston, prolocutor then of the convocation hoiLse, as also by other learned men of both the imiversities. 5. Item, that all and singidar the premises be true, notorious, famous, and openly known by public fame, as well to them near hand, and also to them in distant places far off". Tlie Examination of Dn Ridley upon the said Articles. All these articles I thought good here to place together, that as often as hereafter rehearsal shall be of any of them, the reader may ha,\e recourse hither, and peruse the same ; and not to trouble the story with several repetitions thereof. After these articles were read, the bishops took counsel to- gether. At the last the bishop of Lincoln said : Lincoln : — " These are the very same articles which you, in open disputation here in the university, did maintain and defend. What say you unto the first I I pray you answer affirmatively or negatively." ^ The articles here follow in Latin in the First fldition of FoX;, page 1.362, and will be found here in Appendix II. 272 LAST EXAMIXATIOX Rklhy : — " ^Vhy, my lord, I supposed your gentleness had been such, that you would have given me space until to-morrow, that, upon good advisement, I might bring a de- temiinate answer." Lincoln : — " Yea, INIaster Ridley, I mean not that your answers now shall be prejudicial to your answers to-morro^\■. I will take yom- answers at this time, and yet notwithstanding it shall be lawful to you to add, diminish, alter, and change of these ans\vers to-m.orrow, what you will." Fddley : — " Indeed, in like manner at our last disputa- tions I had many things promised, and few performed. It was said, that after disputations I should have a copy there- of, and license to change mine answers, as I should think good. It was meet also, that I should have seen what was written by the notaries at that time. So your lordship pre- tended great gentleness in giving me a time ; but this gentle- Thehi?!i ness is the same that Christ had of the high priest. For priests liad , t i • • i i ^ not power to you, as vour lordshiD saith, have no power to condemn me, put Christ •' . •' . \ . . to death, neither at any tmie to put a man to death : so, in like sort, but they had , , . i n i power to the hirrh priests said, that it was not lawful for them to put commit him o i ^ ^ i to Pilate, any man to death, but committed Christ to Pilate, neither neither . . "°"'''''^^>' would suffer him to absolve Christ, althoufrh he sought all suffer him ° o to absolve the means therefore tbat he midit." Christ. ° Then spake Dr Weston, one of the audience : ^.oote?hhis Weston What [ do you make the king Pilate?" Bklley : — " No, master doctor ; I do but compare j-our deeds with Caiaphas's deeds, and the high priests', which would condemn no man to death, as ye will not, and yet would not suffer Pilate to absolve and deliver Christ." Lincoln: — "Master Ridley, we mind not but that you shall enjoy the benefit of answering to-morrow, and will take your answers now as now ; to-morrow you shall change, take out, add, and alter what you will. In the mean season we require you to answer dii'ectly to every article, either affirm- atively or negatively." Ition of'^*'" Bidley : — " Seeing you appoint me a time to answer to- morrow, and yet will take mine answers out of hand, first, I require the notaries to take and write my protestation, that in no point I acknowledge yoiur authority, or admit bolt, Ridley. BEFORE THE COMMISSIONERS. 273 you to be my judjres, in that point that you are authorized from the pope. Therefore, whatsoever I sliall say or do, I protest, I neither say it neither do it willingly, thereby to admit the authority of the pope ; and, if your lordship will ffive me leave, I will shew the causes which move me there- imto." Lincoln : — " No, Master Ridley, we have instructions to the contrary'. We may not suffer you." Fddhy : — " I will be short ; I pray your lordships suffer me to speak in few words." Lincoln : — " No, Master Ridley, we may not abuse the nidiey not •' • to speak. hearers' ears." Ridley : — " Why, my lord, suffer me to speak th.ree words." Lincoln : — " Well, Master Ridley, to-morrow you shall speak forty. The time is far past ; therefore we require your answer determinately. What say you to the first article 2" And thereupon rehearsed the same. Itidley : — " My protestation always saved, that by this How tiie mine answer I do not condescend to your authority in that cunst* may , , ^ , _ " be said to lie you are legate to the pope, i answer thus : In a sense the reaiiy, and first article is true, and in a sense it is false : for if you reaiiy, in take really for vere, for spiritually, by grace and efficacy, ment. then it is true that the natural body and blood of Christ is in the sacrament vere et realiter, indeed and really ; but if you take these terms so grossly, that you would conclude thereby a natural body having motion to be contained under the forms of bread and wine, vere et realiter, then really is not the body and blood of Christ in the sacrament, no more than the Holy Ghost is in the element of water in our baptism." Because this answer was not understood, the notaries wist not how to note it : wherefore the bishop of Lincoln willed him to answer either affirmatively or negatively, either to grant the article, or to deny it. Ridley: — "My lord, you know that where any equivo- cation (which is a word having two significations) is, except distinction be given, no direct answer can be made ; for it 18 [ridley.] 274 LAST EXAMINATION t^ons'umter One of Aristotle's fallacies, containing two questions under papists and onc, the which cannot be satisfied with one answer. For I'ligrantlii? hotli YOU and I agree herein, that in the sacrament is the senw.'^do verv true and natural body and blood of Christ, even that ?fthe'maii- whicli was boHi of the Virgin JMarj', which ascended into thev (lifter. ' heaven, which sitteth on the right hand of God the Father, 7iiaybein wliicli shall come from thence to judge the quick and the ment, and dead ; Only we differ in modo, in the way and mamier of being; we confess all one thing to be in the sacrament, and dissent in the manner of being there. I, being fully by God's word thereunto persuaded, confess Christ's natural body to be in the sacrament indeed by spirit and grace, because that who- soever i-eceiveth worthily that bread and wine, receiveth ef- fectuously Christ's body, and drinketh his blood (that is, he is made effectually partaker of his passion) ; and you make a grosser kind of being, enclosing a natm-al, a liveh-, and a moving body, under the shape or form of bread and wine. ]N^ow, this difference considered, to the question thus I an- swer, that in the sacrament of the altai* is the natural body and blood of Clu'ist vere ef realiter, indeed and really, for spiritually, by grace and efficacy ; for so every worthy re- ceiver receiveth the veiy true body of Chiist. But if you mean really and indeed, so that thereby you would include a lively and a moveable body under the forms of bread and wine, then, in that sense, is not Clu-ist's body in the sacra- meant really and indeed." This answer taken and penned of the notaries, the bishop of Lincoln proposed the second question or article. To whom he answered : What HldUy : — " Alwavs my protestation reserved, I answer thus4 the sacra- that in the sacrament is a certain chanjie, in that that bread, mental i • i v i "ijread. wliicli was before common bread, is now made a lively pre- sentation of Christ's body, and not only a figure, but effec- tuously representeth his body ; that even as the mortal body was nourished by that visible bread, so is the internal soul fed with the heavenly food of Christ's body, which the eyes ^intnot'' of faith see, as the bodily eyes see only bread. Such a changed, sacramental mutation I grant to be in the bread and wine, which truly is no small change, but such a change as no BEFORE THE COMMISSIONERS. 275 mortal man can make, but only that oranipotency of Christ's word." Then the bishop of Lincoln willed him to answer directly, either affirmatively or negatively, without further declaration of the matter. Then he answered : Ridley : — " That notwithstanding this sacramental muta- Comparison tion of the which he spake, and all the doctors confessed, communion the true substance and nature of bread and wine remaineth : Usml'*'' with the which the body is in like sort nom-ished, as the soul is by grace and Spirit with the body of Christ. Even so in baptism the body is washed with the visible water, and the soul is cleansed from all filth by the invisible Holy (jliost ; and yet the water ceaseth not to be water, but keepeth the nature of water still : in like sort, in the sacrament of the Lord's Supper the bread ceaseth not to be bread." Then the notaries i)enned, that he answered affirmatively niirerence ^ . , put between to the second article. The bishop of Lincoln declared a commu- ^ nion and difference between the sacrament of the altar and baptism, baptism, because that Christ said not by the water, " This is the Holy (jrhost," as he did by the bread, " This is my body." Then Master Ridley recited St Augustine, who conferred both the sacraments the one with the other : but the bishop of Lincoln notwithstanding thereupon recited the third article, and required a direct answer. To whom Ridley said : Ridley: — "Christ, as St Paul writeth, made one perfect Answer to sacrifice for the sins of the whole world, neither can any article., man reiterate that sacrifice of his ; and yet is the communion an acceptable sacrifice to God of praise and thanksgiving. But to say that thereby sins are taken away (which wholly Propitiatory and perfectly was done by Christ's passion, of the which the mass is , ... \ ji , • 1 a derogation the communion is only a memory), that is a great deroga- to Christ's tions of the merits of Christ's passion : for the sacrament was instituted, that we, receiving it, and thereby recognising and remembering his passion, should be partakers of the merits of the same. For otherwise doth this sacrament take upon it the office of Christ's passion, whereby it might follow, that (.'hrist died in vain." 18—2 •276 LAST EXAMINATION The notaries penned this his answer to be affirmatively. Then said the bishop of Lincoln : Sacrifice ^ Xfwco^w :— " Indeed, as you allege out of St Paul, Christ made one perfect oblation for all the whole world, that is, that bloody sacrifice upon the cross : yet nevertheless he hath left this sacrifice, but not bloody, in the remembrance of that by the which sins are forgiven; the which is no derogation of Clu-isfs passion." the^fourth Then recited the bishop of Lincoln the fourth article. article. rj^ ^j^^ whicli Master Ridley answered, that in some part the fourth was true, and in some part false ; true, in that those his assertions were condemned as heresies, although unjustly ; false, in that it was said they were condemned scientia scholastica, in that the disputations were in such soil ordered, that it was far from any school act. This answer penned of the notaries, the bishop of Lin- coln rehearsed the fifth article. To the which Ridley an- swered, that the premises were in such sort true, as in these his answers he had declared. Whether that all men spake evil of them, he knew not, in that he came not so much abroad to hear what every man reported. This answer also written of the notaries, the bishop of Lincoln said : Ridley as- Lincoln : — " To-morrow, at eight of the clock, you shall signed to ' o ^ j appearagain appear before us in St Mary s church ; and then, because the next i . , 'lay. we cannot well agree upon your answer to the nrst article [for it was long before he was understood], if it will please you to write your answer, you shall have pen, ink, and paper, and books, such as you shall require : but if you write any thing saving your answers to these articles, we will not re- ceive it." So he, charging the mayor with him, declaring also to the mayor that he should suffer him to have a pen and ink, dismissed Master Ridley, and sent for Master Latimer, who, being brought to the divinity school, there tarried till they called for him. BEFORE THE COMMISSIONERS. 277 Here followeth the Second Days Session. The next day following (which was the first day of Oc- tober), somewhat after eight of the clock, the said lords re- paired to St Mary's church ; and after they were set in a Jiigh throne well trimmed with cloth of tissue and silk, then appeared Master Ridley, who was set at a framed table a good space from the bishop's feet, which table had a silk cloth cast over it, the which place was compassed about with framed seats in quadrate foi-m, partly for gentlemen which repaired thither (for this was the session day also of Cfaol-deHvei-y) and heads of the university to sit, and partly Ridley's ap- ~ •' ' ^ J T I J pearance to keep off' the press of the audience : for the whole body, i^efore the 1^ 1 _ _ . deputies. as well of the university as of the town, came thither to see the end of these two persons. After ^Master Ridley's appearance, and the silence of the audience, the bishop of Lincoln spake in manner following : Lincoln : — " Master Ridley, yesterday when that we chal- The words . , , of Master lenged you for not uncovenng your head, you excused your- ^'jj'*' ^ self of that whereof no man accused you, in saying you did *° not put on your cap for any obstinacy towards us, which as about his touching our own persons desired no such obedience of you, but only in respect of them whose persons we bear ; neither (you said) for any contempt that you bear to this worship- ful audience, which, although they justly may, yet in this case require no such humility of you ; neither for any dero- gation of honour to my lord cardinal's grace, in that he is descended from the regal blood, in that he is a man most noble, both for his excellent qualities and singular learning : foi*, as touching those points, you said, you with all humility would honour, reverence, and worship his grace ; but in that he is legate to the most reverend father in God the pope's holiness Fwith that the bishop and all then present put off^^'^PP'"? . * i acain at the their caps, but Master Ridley moved not his] you said you neither could nor would by any means be induced to give him honour ; but forasmuch as this is the point, as we told you yesterday, why we require honour and reverence of you, we tell you now as we did then, except you take the pains to move your bonnet, we will take the pains to 278 I,AST EXAMINATION cause your bonnet to be taken from you, except you pre- tend sickness, as yesterday you did not." Ridley ic- Ridley : — " I pretend now none other cause, than I did fusethtoput 11-1 tfthe'^o^e y^^*^'''"^y' only that hereby it may appear that not or to them' only in word and confession, but also bv all mv aesture and which come . ' from the behaviour, in no point I agree or admit any authority or power that shall come from the pope ; and not for any pride of mind (as God is my judge), neither for contempt of your lordships or of this worshipful audience, neither for derogation of honour due to my lord cardinaFs grace as con- cerning those points which yoiu- lordship spake of ; that is, his noble parentage and singular graces in learning. And as for taking my cap away, yom* lordship may do as it shall please you; it shall not offend me, but I shall be content with your ordinance in that behalf." Lincoln: — "Forasmuch as you do answer now as you did yesterday, we must do also as we did then :" and forthwith one of his beadles very hastily snatched his cap from his head. After this the bishop of Lincoln began the examination in sense foUowino; : The former L incoln : — " Master Ridley, yesterday we took yom* of Ridley, answcr to certain articles, which we then proposed unto cf the you : but because we could not be thoroug-hly satisfied with bishop of • 1 n 1 Lincoln. your auswcr then to the first article, neither could the notaries take any determinate answer of you, we (you requiring the same) granted you license to bring your answer in writing, and thereupon commanded the mayor that you should have pen, paper and ink, yea any books also that you would re- quire, if they were to be gotten : we licensed you then also to alter your former ansv.'ers this day at your pleasure. There- fore we are come now hither, to see whether you are in the same mind now that you were in yesterday (which we would not wish), or contrary, contented to revoke all yom* former assertions, and in all points consent to submit yourself to the determination of the universal church ; and I for my part most earnestly exhort you [and therev/ith he put off' his cap], not because my conscience pricketh me, as you said yesterday, but because I see you a rotten member, and BEFORE THE COMMISSIONERS. 279 in the way of perdition. Yesterdaj^ I brought forth amongst others St Augustine, to prove that authority hath always been given to the see of Rome, and you wrested the words far contrary to St Augustine's meaning, in that you would have 'totus mundus' to bo apphed only to Europe, which is but the third part of aU the world ' : whereas, indeed, the process of St Augustine's words, will not admit that yom* interpretation; for he saith not 'totus mundus Christianus TU^pff ce of in transmarinis,' &c., but first 'totus mundus Christianus t'^e apiu ' ' _ repented, Eomanse ecclesia; subjectus est ' all the christian world ^"^",^^5 , is subject to the church of Home,' and afterwards addeth, ' in transmarinis partibus,' ' beyond the sea,' but only to aug- ment the dominion of the see of Rome." But Master Ridley still persevered in his former answer, saying ; " I am sure, my lord, you have some skill in cosmography, in the which you shall understand that there is a sea called ' Mare Mediterraneum,' cast between Europe and Africa, in the which be meant Europe beyond the sea ; even as I should say the whole world beyond the sea, excepting Eng- land in the which I stand." And here many words were spent upon the interpretation of the same place of St Augustine. After long disceptation, the bishop of Lincoln said, that the meaning of St Augus- tine might be kno\Mi by the consent of other the doctors ; and rehearsed divers. But Master Ridley required the re- ^ow the hearsal of the places, and to read the vei*\' words of the i ' •' ^ tlie doctors. doctors, saying, that perhaps those which the bishop re- hearsed, being proponed in other terms in the doctors, would admit a contrary meaning and interpretation : but in tliat book, out of the which the bishop rehearsed them, were none of the doctors, but only the sentences drawn out of the p America was discovered hy Columljus Aug. 4, 1498, but was not for some time regarded as a fourth quarter of the world. Fox, about 1560, makes tlic following remark, "The world being divided commonly into three parts, Asia, Africa, and Europe Asia is counted to be the greatest in compass, containing as much as both the others." (Ed. 1836, vol. iv. p. 88.) Eu.] 280 LAST EXAMINATION doctors by some studious man : he could not recite the very words of the doctors. A place of Then after, Lincoln came to Cyril, which (as he said) Cynl alleged . . J •> \ ' j'y^Meianc- made against Master Ridley in the sacrament, even by Philip Melancthon's own alleging in his Common Places'; and forthwith he called for Melancthon, but in vain, be- cause all such books were bm-ned a little before' : wherefore he passed it over. " Arffu- " Cyril also, in another place, proving to the Jews that iiientum a . ... , '," . . tontrario Lhrist was come, useth this reason, ' Altars are erected in sonsu ex . . . i • p • t-> • c'yriiio con- t-hrist s name in JJritam, and m tar countries : Jiirgo, Chnst traJudfeos." . , -p, , <> i Altars be IS comc. iiut WO may use the contrary oi that reason, erected in . . . Christ's re- ' Altars are plucked down in Britain : Ergo, Christ is not iiiembrance ,11 •• t -ii i • in Britain: comc. A good argument a contrariis. I will stand to it Krso, Christ . , , is come. m the schools by and by with any man. Ye see what a Altars be j j ^ ^ "ow plucked wood argument this your doctrine maketh for the Jews, to dowinn Un- . . tain : Krsro, prove that Christ is not come.'"* Christ IS not * . . . swe/" This ^^^^^^J smiliiig answered, " Your lordship is not igno- ar^umentis j-ant that this word 'altare,' in the Scripture, signifieth as not "a sen- ' r ' o su contra- ^^11 the altar whereupon the Jews were wont to make their no :" for i M^Tm the ^"'""^ sacrificcs, as the table of the Lord\s supper. Cyril ■ind pluck'' msanetli there by this word 'altare,' not the Jewish altar, iitlrSfirthe ^"^ t'l^ ^^^^^ lior^, and by that saying, ' Altars are be'no?con^' erected in Christ's name : Ergo, Christ is come,' he moanetli tiiTantece- ^^^^ communion is ministered in his remembrance : Ergo, raeaneu^iuie Christ is come. For the strength of his argument is, because e?s'*etiie ceie- ^^^^ remembrance of a thing cannot be except itself be past : f'heLord's ^^^^^ could uot all countries celebrate the communion in re- hi'l'?emern- membrauce of Clii-ist's passion, except Christ had been come The "Loci Communes rerum Theol., seu Hypotyposes Theolo- giciE," first published at Wittenberg, 1521 (of whicli the second in 1522 has been consulted), does not mention the name of Cyril or any other under the head " De coena Domini." They seem to have been written at first witliout alleging testimonies : these were afterwards added. Ed.] P This refers to a "proclamation set out by the King and Queen for the restraining of all books and writings tending against the doc- trine of the Pope and his church": it is dated, Hampton Court, June 13, 1555. It is given by Fox (Ed. 1836, vol. vii. p. 127), and by "Syilkins (Concilia, torn. iv. p. 198). Melancthon's name is specified in the pro- clamation, among many others. En.] BEFORE THE COMMISSIONERS. 281 and suffered. As for the taking down of the altars, it was brance. in done upon just considerations, for that they seemed to come quent, by too nigh to the Jews' usage : neither was the supper of the down of altars is Lord at any time better ministered. For] more duly received, meant tiie , . , taking away than in those latter days when all things were brought to of places and ,. , , ... I ll, monuments the rites and usage of the primitive church. serving not Lincoln : — " A goodly receiving, I promise you, to set an i^rd^s^sup- oyster table instead of an altar, and to come from ijuddings idolatry, . . 1 o whereby the at Westminster, to receive : and yet, when yom* table was con- true table of ' . . the Lord's stituted, you could never be content, in placing the same now supper, in •' . . his remem- east, now north, now one wa}', now another, until it pleased jjp^p"^^'^^*'' God of his goodness to place it clean out of the church." again. Bidlen : — "Your lordship's unreverend terms do not •Jjj'.'op, , _ 1 White bias- elevate the thing. Perhaps some men came more devoutly ^^^,^"^{5"^'^ from puddings, than other men now do from other things." ^oardofthe c> ^ o Lord s sup- Lincoln : — " As for that, Master Ridley, you ought to Pf^^^^^^- be judge of no man : but by tliis your reasoning you cause us to stretch and enlarge our instructions. We came not to reason, but to take your determinate answers to our articles ;" and eftsoons he read the first article in manner above speci- fied. " Now, ^Master Ridley, what say you to the first article ? If you have brought your answer in writing, we will receive it: but if you have written any other matter, we will not receive it." Then ^Master Ridley took a sheet of paper out of his The articles ... rpsd a^aln bosom, and began to read that which he had written : but to Ridley ; . . he not suf- the bishop of Lincoln commanded the beadle to take it from feredtoread , . T» • • • own. him. But he desired license to read it, saying that it was notliing but his answer, but the bishop would in no wise suffer him. Midley: — "Why, my lord, will you require my answer, and not suffer me to publish it I I beseech you, my lord, let the audience bear witness in this matter. Your lord- ships may handle it at your pleasure : therefore let the audience be witness to your doings." Lincoln : — " Well, Master Ridley, we will first see what you have written, and then, if we shall think it good to be read, you shall have it published ; but except you will deliver it first, we will take none at all of you." 282 I-AST EXAMINATIOX With that IVIaster Ridley, seeing no remedy, dehvered it to an officer, who immediately delivered it to the bishop of Lincoln, who, after he had secretly communicated it to the other two bishops, declared the sense, but would not read it as it was written, saying, that it contained words of blasphemy ; therefore he would not fill the ears of the audience therewithal, and so abuse their patience. Notwith- standing Master llidley desired very instantly to have it published, saying that, except a line or two, there was nothing contained but the ancient doctors"' sayings, for the confirma- tion of his assertion. After the said bishops had secretly viewed the whole, then the bishop of Lincoln said : — • Lincoln : — " In the first part. Master Ridley, is nothing contained but your protestation, that jou would not have these your answers so to be taken as though 3 0U seemed thereby to consent to the authority or jurisdiction of the pope's holiness." Ridley : — " No, my lord, I pray you read it out that the audience may hear it." But the bishop of Lincoln would in no wise, because (he said) there were contained words of blasphemy. First article. Then the bishop of Lincoln recited the first article, and required Master Ridley's answer to it. Then Master Ridley said, that his answer was there in writing, and desired that it might be published : but the bishop would not read the whole, but here and there a piece of it. So the notaries took his answer, that he referred him to his answer in writing exhibited now, and also before at the time of dis- putation. Master doctor Weston being prolocutor. artkicf ^^•''^ bishop of Lincoln recited the second article, and required an answer, and Master Ridley referred him to his answer in writing, exhibited now, and also before at the time of disputation : and like answers were taken to all the residue of the articles. These answers in this manner rehearsed, taken and penned of the notaries, the bishop of Gloucester began an exhortation to move Master Ridley to turn. BEFORE THE COMMISSIONERS. 283 Gloticester : — " If you would once empty your stomach, The wonis tr J . ' ofexhort- captivate your senses, subdue your reason, and together with ation of r J -1 . . Brooks to US consider what a feeble ground of your rehgion you have, Kidiey. I do not doubt but you might easily be induced to acknow- ledge one church with us, to confess one faith with us, and to believe one religion with us. For what a weak and feeble stay in religion is this, I pray you? Latimer leaneth to Cranmer, Cranmer to Ridley, and Ridley to the singularity of his own wit : so that if you overtlu*ew the singularity of Ridley's wit, then must needs the religion of Cranmer and Latimer fall also. You remember well. Master Ridley, that the prophet speaketh most truly, saying, ' Va% vte,' ' Woe be to them which are singular and in theu' o^^n conceits.' " But you will say here, ' It is true that the prophet saith : but how know you that I am wise in mine owni con- ceit f Yes, Master Ridley, you refuse the determination of the catholic church ; you must needs be singular and wise in your own conceit, for you bring Scripture for the proba- tion of your assertions, and we also bring Scriptures ; you understand them in one sense, and we in another. How will you know the truth herein? If you stand to your own interpretation, then you are singular in your own conceit : but if you say you will follow the minds of the doctors and ancient fathers, semblably you understand them in one mean- ing, and we take them in another. How will ye know the truth herein? If you stand to your own judgment, then are you singular in your own. conceit ; then can you not avoid the ' xaa and ' woe' which the prophet speaketh of. Where- fore if you have no stay but the catholic church in matters of controversy, except you will rest upon the singularity and wisdom of your own brain, if the prophet most truly saith, ' Vae, vse,' ' Woe, woe be to them that are wise in their own conceit;' then, for God's love. Master Ridley, .stand not singular ; be not you wise in your own conceit ; please not yourself over much. How were the Arians, the Mani- chees, Eutychians, with other divers heretics which have been in the church, — how, I pray you, were they suppressed and convinced? By reasoning and disputations? No, truly, the Arians had no more places of Scripture for the con- 284 LAST EXAMINATION firmation of their heresy, than tlie cathoHcs for the defence of the truth. How then were they convinced ^ Only by the determination of the church. And indeed, except we do constitute the church our foundation, stay, and judge, we can have no end of controversies, no end of disputations. For in that we all bring Scriptures and doctors for the probation of our assertions, who should be judge of this our controversy? If we ourselves, then, be singular and wise in om* own conceits, then camiot we avoid the woe that the prophet speaketh of. " It remaineth therefore that we submit ourselves to the Tiic deter- determination and arbitrement of the church ; with whom mination of . tiie church God promised to remain to the world's end ; to whom he IS only that, / whereupon promised to scud the Holy Ghost, which should teach it the our catholic * ' '"e"''o ■ truth. Wherefore, Master Eidley, if you will avoid the woe ground their ' . . that the prophet speaketh of, be not you wise in your judg- ment : if you will not be wise and singular in your own judg- ment, captivate your own understanding, subdue your reason, and submit yourself to the determination of the church." This is briefly the sum of the oration of the bishop of Gloucester, by the which he endeavoured in many more words, amplifying and enlarging the matter eloquently with sundry points of rhetoric to move affections, to persuade Master Ridley to recant and forsake his religion. To whom Master Ridley answered in few words, that he said most truly with the prophet, " Woe be to him that is wise in his own conceit but that he acknowledgeth no such singularity in himself, nor knew any cause why he should attribute so much to himself. And whereas he, the bishop of Gloucester, said Master Cranmer leaned to him, that was most untrue, in that he was but a young scholar in comparison of Master Cranmer; for at what time he was a young scholar, then was Master Cranmer a doctor; so that he con- fessed that Master Cranmer might have been his schoolmaster these many years. It seemed that he would have spoken more, but the bishop of Gloucester interrupted him, saying : — A brief answer of Ridley to bishop Brooks's tale. Gloucester: — "Why, Master Ridley, it is your own con- fession; for Master Latimer, at the time of his disputation, BEFORE THE COMMISSIONERS. 285 confessed his learning to lie in Master Oranmer's books, and Master Cranmer also said, that it was your doing." Likewise the bishop of Lincoln, with many words, and not'for'^Ws''' gently holding his cap in his hand, desired him to turn. But yie"id^to"the Master Ridley made an absolute answer, that he was fully f "i^e? persuaded the religion which he defended to be grounded upon God's word ; and therefore, without great offence to- wards God, great peril and damage of his soul, he could not forsake his master and Lord God, but desired the bishop to perform his grant, in that his lordship said the day before, that he should have license to shew his cause why he could not with a safe conscience admit the authority of the pope. But the bishop of Lincoln said, that whereas then he had demanded license to speak three words, he was contented then that he should speak forty, and that grant he would perform. Then stepped forth Dr Weston, who sat by, and said, ^ogteUi his " Why, ray lord, he hath spoken four hundred already." Master Eidley confessed he had, but they were not of his prescribed number, neither of that matter. The bishop of ^ _ ... limited no Lincoln bade him take his license ; but he should speak but """"e but i forty words forty, and he would tell them upon his fingers. And eftsoons ^° speak. Master Ridley becan to speak : but before he had ended half ^"^p „ •I o 1 reader, the a sentence, the doctors sitting by cried and said, that his jp^ifn^ of number was out ; and with that he was put to silence. ^^'^ papists. After this the bishop of Lincoln, who sat in the midst, began to speak as • followeth : Lincoln : — " Now I perceive, Master Ridley, you will not permit nor suffer us to stay in that point of our commission which we most desired : for I assure you, there is never a word in our commission more true than ' dolentes et ge- mentes :"' for indeed I for my part (I take God to witness) am sorry for you." Whereunto Master Ridley answered, " I believe it well, my lord, forasmuch as one day it will be burdenous to your soul." Lincoln : — " Nay, not so. Master Ridley, but because I am sorry to see such stubbornness in you, that by no means you may be persuaded to acknowledge your errors, and receive 286 DEGRADATION. the truth. But, seeing it is so, because you •vvill not suffer us to persist in the first, we must of necessity proceed to tlie other part of our commission. Therefore I pray you, hearken what I sliall say." And forthwith he did read the sentence of condemnation, which was written in a long process : the tenor of which, because it is sufficiently already expressed before', we thought meet in this place to omit, forasmuch as they are rather words of course, than things devised upon deliberation. How- beit indeed the effect was as this : " That forasmuch as the said Nicholas Ridley did affinii, maintain, and stubbornly defend certain opinions, assertions, and heresies, contrary to the word of God, and the received faith of the church, as in denying the true and natural body of Chi'ist, and his natural blood to be in the sacrament of the altar; Secondarily, in affirming the substance of bread and wine to remain after the words of the consecration ; Thirdly, in denying the mass to be a lively sacrifice of the chui'ch for the quick and the dead ; and by no means would be induced and brought from these his heresies : they there- fore (the said John of Lincoln, James of Gloucester, John of Bristol,) did judge and condemn the said Nicholas Ridley as a heretic, and so adjudged him presently, both by word and also in deed, to be degraded from the degree of a bishop, from priesthood, and all ecclesiastical orders ; declaring more- over the said Nicholas Ridley to be no member of the church : and therefore committed him to the secular powers, of them to receive due punishment according to the tenor of the tem- poral laws ; and further excommunicating him by the great excommunication A Coimnunication letweeii Dr Brooks, and Dr Ridley, in the house of Master Irish, the '15th day of October^ at which time he ims degraded. In the mean season upon the 15th day in the morning and the same year abovesaid, Dr Brooks, the bishop of Gloucester, and the vice-chancellor of Oxford, Dr Marshal, Avith divers other of the chief and heads of the same uni- P Fox refers to tlie dogiadation of Hooper previously related. Ed.] DEGRADATION. 287 vei"sity, and many others accompanying them, came unto Master Irish's liousc, then mayor of Oxford, where Dr Rid- ley, late bishop of London, was close prisoner. And when the bishop of Gloucester came into the chamber where the said Dr Ridley did lie, he told him for what purpose their coming was unto him, saying, that yet once again the riuoen's majesty did offer unto him, by them, her gracious mercy, if that he would receive the same, and come home again to ,^'''.™?'"cy f ' _ o be had with- the faith which he was baptized in, and revoke his erroneous 9"t conseat- i ' in^^ follow." So he following a pretty way oflF, at length they came both to the stake, the one after the other ; where first Dr Ridley entering the place, marvellous earnestly holding up both his hands, looked towards heaven. Then shortly after espying Master Latimer, Avith a wondrous cheerful look he ran to him, embraced and kissed him ; and, as they that stood near reported, comforted him, saying, " Be of good heart, brother, for God will either assuage the fury of the flame, or else strengthen us to abide it." With that went he to the stake, kneeled down by it, kissed it, and effectually prayed ; and behind him Master Lati- mer kneeled, as earnestly calling upon God as he. After they arose, the one talked with the other a little while, till they which were appointed to see the execution, removed themselves out of the sun. What they said I can learn of no man. Dr Smith Then Dr Smith, of whose recantation in kine: Edward's preaching: at . ° . of RwTey°° heard before, began his sermon to them upon this Lati- text of St Paul, " If I yield my body to the fire to be burnt, and have not charity, I shall gain nothing thereby \" Wherein he alleged that the goodness of the cause, and not the order of death, maketh the holiness of the person ; which he con- firmed by the examples of Judas, and of a woman in Oxford that of late hanged herself, for that they, and such like as he recited, might then be adjudged righteous, which desperately sundered their lives from their bodies, as he feared that those raiieth''^^ men that stood before him would do. But he cried still to the martyrs*''*^ people to bowarc of them, for they were heretics, and died out of the church. And on the other side, he declared their diver- sity in opinions, as Lutherans, O^colampadians, Zuinglians, of which sect they were, he said, and that was the worst : Sn^e^a- "^^^ churcli of Christ and the catholic faith believed draed with otherwise. At which place they Hfted up both their hands opinions'.*'* ^y^^ to heaven, as it were calling God to witness of the truth : the which countenance they made in many other places ^ " Si corpus mcum tradam igni, cliaritatcm autem non habeam, niliil inde iitilitatis capio." 1 Cor. xiii. MARTYKDOM. 295 of his sermon, where they thought he spake amiss. He ended with a very short exhortation to tlicni to recant, and come home again to the church, and save their lives and souls, which else were condemned. His sermon was scant ; in all, a quarter of an horn-. Dr Ridley said to JMaster Latimer, " Will you begin to answer the sermon, or shall I ? " Master Latimer said, " Begin you first, I pray you." " I will," said Master Ridley. Then, the wicked sermon being ended, Dr Ridley and Master Latimer kneeled down upon their knees towards my lord ^Villiams of Thame, the vice-chancellor of Oxford, and divers other commissioners appointed for that purpose, who sat upon a form thereby ; unto whom Master Ridley said, I beseech you, mv lord, even for Christ's sake, that I Ridley iead>- , ' " 1HA11-1 11*" answer may speak but two or three words. And whilst my lord .smith's ser- . • 1 11 1 mon, but bent his head to the mayor and vice-chancellor, to know iwt suffereii. (as it appeared) whether he might give him leave to speak, the bailiifs and Dr Marshall, vice-chancellor, ran hastily unto Marsiiaii, him, and with their hands stopped his mouth, and said, ceiiorot " Master Ridley, if you will revoke your erroneous opinions, stoppetu and recant the same, you shall not only have liberty so to do, but also the benefit of a subject ; that is, have your life." "Not otherwise*" s^id Master Ridley, "No," quoth Dr Marshall. " Therefore if you will not so do, then there is no remedy but you must suffer for your deserts." " Well," quoth Master Ridley, "so long as the breath is in my body, I will never deny my Lord Clu'ist, and his known truth : God's will be done in me ! " And with that he rose up, and said with a loud voice, " ^Vell then, I commit our Ridley com- cause to Almighty God, which shall indifferently judge amsc to all." To whose saying Master Latimer added his old posy, " Well ! there is nothins; hid but it shall be o])ened." And i-iti'i'i-'-'s o I words wlieii he said, he could answer Smith well enoudi, if he mio-ht "'."^ ' t3 ' o he sutlered be suffered. Ur .Sniitli. Incontinently they were commanded to make them ready, which they with all meekness obe}ed. JMaster Ridley took his gown and his tippet, and gave it to his brother-in-law Master Shipside, who all his time of imprisonment, although he might not be suffered to come to him, ky there at his 296 MARTYRDOM. own charges to provide him necessaries, which, from time to time, he sent liim by the Serjeant that kept him. Some other of his apparel that was little worth, he gave away ; other the bailiffs took. ethawaV'h'is ^^^^^ besidcs divers other small things to gen- other-iftsto t^6"''6n standing by, and divers of them pitifully weeping, as the people, Sir Henr}' Lea he gave a new groat; and to divers of my lord AVilliams' gentlemen some napkins, some nutmegs, and rases' of ginger; his dial, and such other things as he had about him, to every one that stood next him. Some plucked the points off his hose. Happy was he that might get any rag of him. tifesteke^L Master Latimer gave nothing, but very quietly suffered his shirt, liis keeper to pull off" his hose and his other array, which to look unto was very simple : and being stripped unto Iiis shroud, he seemed as comely a person to them that were there present, as one should hglitly" see; and whereas in his clothes he appeared a withered and crooked silly old man, he now stood bolt upright, as comely a father as one might lightly behold. Then Master Ridley, standing as yet in his truss, said to his brother, " It were best for me to go in my truss still." " No," quoth his brother, " it will put you to more pain ; and the truss will do a poor man good." Whereimto Master Ridley said, "Be it, in the name of God;" and so unlaced himself. Then, being in his shirt, he stood upon the foresaid stone, and held up his hand and said, " O Ridley heavenly Father, I will give unto thee most hearty thanks, for Godforhis that tliou liast called me to be a professor of thee, even and^pra>°eth unto death. I bescech thee. Lord God, take mercy upon or am . ^j^.^ realm of England, and deliver the same from all her enemies." Then the smith took a chain ' of iron, and brought the same about both Dr Ridley's, and Master Latimer's middle : and as he was knocking in a staple, Dr Ridley took the chain m his hand, and shaked the same, for it did gird in his belly, and looking aside to the smith, said, " Good fel- low, knock it in hard, for the flesh will have his course." [} Pieces, or roots. Ed.] LightJy — easily or commonly. Ed.] MARTYRDOM. 297 Then his brother did bring him gunpowder in a bag, and ^j'^'^P^jg'}^^. would have tied the same about his neck. Master Ridley martyrs, asked what it was. His brother said, " Gunpowder." " Then," said he, " I will take it to be sent of God ; therefore I will receive it as sent of him. And have you any," said he, "for my brother f meaning Master Latimer. "Yea, sir, that I have," quoth his brother. " Then give it unto him," said he, " betime ; lest ye come too late." So his brother went, and carried of the same gunpowder unto Master Latimer. In the mean time Dr Ridley spake imto my lord Wil- {^'ti'fe lord"' liaras, and said, " My lord, I must be a suitor imto your "or^iea^sof lordship in the behalf of divers poor men, and specially in ^"""^ the cause of my poor sister : I have made a supplication to the queen's majesty in their behalfs. I beseech your lord- ship for Christ's sake, to be a mean to her grace for them. My brother here hath the supplication, and will resort to yoiu" lordship to certify you hereof. There is nothing in all the world that troubleth my conscience, I praise God, this only excepted. AV^hilst I was in the see of London, divers poor men took leases of me, and agreed with me for the same. Now I hear say, the bishop that now occupieth fth"a\vay the the same room will not allow my grants unto them made, ''^"^'^^ o ' poor men, hut, contrary unto all law and conscience, hath taken from ^re"by^ '"^ them their livings, and will not suffer them to enjoy the •^'""'^^y- same. I beseech you, my lord, be a mean for them : you shall do a good deed, and God will reward you." Then they brought a faggot, kindled with fire, and laid j^^t^jj^J^'y the same down at Dr Ridley's feet. To whom Master Latimer "f'^*^'^" spake in this manner : " Be of good comfort, Master Ridley, s*'"**- and play the man. We shall this day light such a candle, by God's grace, in England, as I trust shall never be put out." And so the fire being given unto them, when Dr Ridley saw the fire flaming up towards him, he cried with a won- derful loud voice, " In manus tuas, Domine, commendo spiritum meum : Domine, recipe spiritum meum." And after repeated this latter part often in English, " Lord, Lord, receive my spirit ;" Master Latimer crying as vehemently on the other side, " 0 Father of heaven, receive my soul !" who received pra™r'^and the flame as it were embracing of it. After that he had 298 MARTYRDOM. stroked his face with his hands, and as it were bathed them a httle in the fire, he soon died (as it appeared) with very little pain or none. And thus much concerning the end of this old and blessed servant of God, Master Latimer, for whose laborious travails, fruitful life, and constant death, the whole realm hath cause to give great tlianks to Almighty God. But Master Ridley, by reason of the evil making of the fire unto him, because the wooden faggots were laid about the gorse, and over-high built, the fire burned first beneath, being kept down by the wood ; which when he felt, he de- su-ed them for Christ's sake to let the fire come unto him. Which when his brother-in-law heard, but not well under- stood, intending to rid him out of his pain (for the which cause he gave attendance), as one in such sorrow not well advised what he did, heaped faggots upon him, so that he clean covered him, which made the fire more vehement beneath, that it burned clean all his nether parts, before it once touched the upper ; and that made him leap up and down under the faggots, and often desire them to let the fire come Ridley Ions u^to him, saving, " I cannot burn." AVliich indeed appeared III burnin"'. ^ ^ 1 1 well ; for after his legs were consumed by reason of his struggling through the pain (whereof he had no release, but only his contentation in God), he shewed that side toward us clean, shirt and all untouched with flame. Yet in all this torment he forgot not to call unto God still, having in his mouth, " Lord, have mercy upon me,'' intermingling his cry, " Let the fire come unto me, I caimot burn." In which pangs he labom*ed till one of the standers-by with his bill pulled off" the faggots above, and where he saw the Thedeatii fire flame up, he wrested himself unto that side. And when and martyr- ^ dom of the flame touched the gunpowder, he was seen to stn- no Ridley. * . ' . more, but burned on the other side, falling down at Master Latimer's feet ; which, some said, happened by reason that the chain loosed ; others said, that he fell over the chain by reason of the poise of his body, and the weakness of the nether limbs. The lament- Some Said, that before he was like to fall from the stake, in^ hearts ofthe people he desired them to hold him to it with their bills. How- at the mar- tyrdom of ever it was, surely it moved hundreds to tears, in beholding MARTYUnOM. 209 the horril)lc sidit ; for I think there was none, that had ti'ese two ^ _ _ saints. not clean exiled all humanity and mercy, which would not have lamented to behold the fury of the fire so to rage upon their bodies. Signs there were of sorrow on every side. Some took it grievously to see their deaths, whose lives they held full dear : some pitied their persons, that thought their souls had no need thereof. His brother moved many men, seeing his miserable case, seeing (I say) him compelled to such infelicity, that he thought then to do him best service, when he hastened his end. Some cried out of the fortune, to see his endeavour (who most dearly loved him, and sought his release) turn to his greater vexation and increase of pain. But whoso considered their preferments in time past, the places of honour that they some time occupied in this com- monwealth, the favour they were in with their princes, and the opinion of learning they had in the university where they studied, could not choose but sorrow with tears, to see so great dignity, honour, and estimation, so necessary members sometime accounted, so many godly virtues, the study of so many years, such excellent learning, to be put into the fire, and consumed in one moment. AVell ! dead they are, and the reward of this world they have already. AVhat reward remainetli for them in heaven, the day of the Lord's glorj-, when he cometh with his saints, shall shortl}-, I trust, declare. SMALLER TREATISES AND OTHER DOCUMENTvS BY NICHOLAS RIDLEY, D SOMETIME LORD UISHOP OF I,OXI)0N. RIDLEY'S ACCOUNT OF HIS DISPUTATION AT OXFORD. REPRINTED FROM COVERDALE'S LETTERS OF THE MARTYRS. The manner of Dr Ridley's handling in the schools at Ox- ford, and of the imjmdent, spifefid, and cruel dealing of the papists : which he set lefore his disputation h/ imy of a preface'^. I NEVER yet in all my life saw or heard any thino- done or handled more vainly or tumultuously, than the disjiutation which was had with me of late in the schools at Oxford. .\nd surely I could never have thought, that it had been possible to have found any within this realm, being of any knowledge, learning, and ancient degree of school, so brazen- faced and so shameless, as to behave themselves so vainly and so like stage-players, as they did in that disi)utation. The Sorbonical clamours which at Paris (when poperj- most reigned,) I in times past have seen, might be worthily thought, in comparison of this tlii'asonical and glorious os- tentation, to have had much modesty. Howbeit it was not to be wondered at, for that they which should there have been moderators and rulers of others, and which should have given a good example in word, gravity, &c. as Paul teacheth, i Tim. iv. gave worst example of all ; and did, as it were, blow the trumpet to other, to rail, rage, roar, and cry out. By reason Avhereof, good Christian reader, it is manifest that they never sought for any truth, but only for the glory of the Avorld and a bragging victory. But, besides the innumerable rail- ings, rebukes, and taunts, wherewith I was baited on everj' side, lest our cause, which indeed is God's cause and his church's, should also by the false examples of our disputa- tions be evil spoken of and slandered to the world, and so the verity sustain hurt and hindrance thereby ; I have thought good to write my answers myself, that whosoever is desirous \} The original Latin will be found prefacing the disputation in Appendbc. Ed.] S04 ACCOUNT OF THE DISPUTATION" AT OXFORD. to know them and the truth withal, may thereby perceive those things which were chiefly objected against me, and also in effect, what was answered of me to every of them. Howbeit, good reader, I confess this to be most tine, that it is impossible to set forth either all that was (God know- eth) tumultuously spoken, and like as of mad men objected filifertiv many, which spake oftentimes huddle", so that one ' could not well hear another ; either'' all that was answered of me briefly to such and so diverse opponents. Moreover, a great part of the time appointed for the disputations was vainly spent in most contumelious taunts, hissings, clapping "intolerable, of hands, and triumphs, i7iore than tolerable'^ even in stage- plays, and that in the English tongue, to get the people's favour withal. All which things when I with godly grief did suffer, and therewithal did openly bewail and witness, that that company of learned men, and schools which were appointed to grave men and to grave matters, ^^•ero conta- minate and defiled by such foolish and Robinhood pastimes, and that they which were the doers of such things, did but thereby openly shew their vanity ; I was so far by my such humble complaint from doing good, or helping any thing at ''forced. ^1)^ ^Ij^^. I ^g^g enforced*', what with hissing and shouting, and what with authority, to hear such great reproaches and slanders uttered against me, as no grave man without blush- 'i>y- ing could abide the hearing of the same spoken of*^ a most vile knave against a most wretched ruffian. At the begin- ning of the disputation, when I should have confirmed mine answer to the first proposition in few words, and that after the manner of disputations ; before I could make an end of my probation, which was not very long, even the doctors themselves cried out, " He speaketh blasphemies, blasphe- mies, blasphemies." And when I on my knees most humbly and heartily besought them, that they would vouchsafe to hear me to the end, whereat the prolocutor (something moved, as it seemed) cried out, " Let him read it, let him read it ; " yet when I again began to read it, there was by and by such a cry and noise, " Blasphemies, blasphemies," as I (to my re- membrance) never heard or read the like, except it be one which was in the Acts of the Apostles stirred up of Deme- trius the silversmith, and others of his occupation, crying ACCOUNT OF THE DISPUTATION AT OXFORD. 305 out against Paul, " Great is Diana of the Ephesians, great is Diana of the Ephesians and except it were a certain disputation which the Arians had against the Orthodox, and such as were of godly judgment in Africa, ^\•here it is said, that such as the presidents and rulers of the disputation were, such ^\■as also the end of the disputation, all was done in hurljburly, and the slanders of the Arians were so outrageous that nothing could quietly be heard. So writeth Victor in the second book of his history. And thus the cries and tumults of these men against me now so prevailed, that, whether I would or no, I was enforced to leave off the reading of my probations, although they were but short. And of the truth hereof I have all those that were present, being^ of any discretion or honesty, to be my witnesses. But hereof will I cease to complain any further'. Know, gentle reader, tl^at master Prolocutor did pro- raise me in the disputations publicly, that I should see mine answers, how they were collected and gathered of the no- taries, and that I .should have licence to add or diminish, to alter or change afterwards, as I should think best would make for me to the answering of the propositions. He pro- mised moreover publicly, that I should have both time and place for me to bring in frankly all that I could for the confirmation of mine answers. Now when he had promised all these things openly, in the hearing of other conmii.ssion- ers and of the whole University of Oxford, yet, good reader, mark this, that in very deed he performed nothing of all that he promised : what faith then shall a man look to find at such judges' hands in the secret mystei'ies of God, which in their promises so openly made, and so duly debt,' (I-^owin?. will not speak of the witnesses of the matter,) are ibund to be so faithless both to God and man? Well, I will leave it to the judgment of the wise. And now, for that is left for us to do, let us pray that God would have mercy on his Church of England ; that yet once, Covcrdale, from whom this account is rq/iintcd, divides it at this passage into two portions, and places each separately among Ridley's letters, at the same time apologizing for the division, and stating that it ought not to have hcon made. See Coverdalo's Letters of the Reformers, fol. 112. Ed. 1504. E».] 20 [itlDLEV.] S06 ACCOUNT OF THE DISPUTATION AT OXFORD. when it shall be his lo^ood pleasure, it may clearly see and greedily embrace, in the faith of Jesus Christ, the will of the heavenly Father ; and that, of his infinite mercy, he would either turn to him the raging and ravening wolves, and most subtle seducers of his people, which are by them altogether spoiled and bewitched, either s that of his most i-ighteous judgment he would drive these faitliless feeders from his flock, that they may no more be able to trouble and scatter abroad Christ's sheep from their shepherd — and that speedily. Amen, amen. And let every . one that hath the Spirit (as St John saith) say, Amen. Yet further know thou, that when Master Prolocutor did put forth three propositions, he did command us to answer particulai'ly to them all. After our answers neither he nor his fellows did ever enter into any disputation of any one of them, saving only of the first. Yea, when that he had asked us, after disputations of the first, (as ye have heard for my part,) whether we would subscribe to the whole in such sort, form, and words as there are set forth, without irefttSMi. further disputation, (wliich thing we denied'') by and by he gave sentence against us all ; that is, against me, Dr Cranmer, and Mr Latimer, my most dear fathers and bretlu*en in Christ ; condemning us for heinous heretics concerning every of these propositions ; and so separated us one from another, sending us severally into sundiw and diverse houses, to be kept most secretly till the day of our burning ; and as before, so still commanded, that all and every one of our seiTants should be kept from us; whereto he added that at his departure thence, pen, ink, and paper should depart from us also. "reTha'r"' But thauks be to God, that gave me to write this before fruitful"! the use of such things were utterly taken away. Almighty Jifspu/atioii God, which beholdeth the causes of the afflicted, and is wont wiiVcif'he' to loose and look mercifully on the bonds and groanings his"o\vn"'"' osition. Contra- diction. Fourth pro- position. Contra- diction. Fifth pro- position. Contra- diction. " Tlie demonstration, ' this,' may bo referred to the in- visible substance'." " The verb ' is' was of his body and of liis blood, and not of the bread and wine"." Illis verbis, ' Hoc est corpus meum,' siibsiantia corporis sigaificatm\ nec de pane quicquam intelligitur, quando cor- pus de substantia sua, non aliena, prwdicetur^ " When Christ said, ' This is my body,' the truth of the literal sense hath an absurdity in carnal reason " Wliat can be more evidently spoken of the presence of Christ's natural body and blood in the most blessed sa- crament of the altar, than is in tliese words, ' Tliis is my body^r" " Where the body of Christ is, there is whole Clirist, (xod and Man ; and wlien we speak of Christ's body, we must understand a true body, wliich hath botli form and quantity'." , " And he is present in the sacrament, as lie is in heaven'." " We believe simply tlie substance of Christ's body to be in the sacrament, without drawing a\Aay of the accidents, or adding\" Christ is not present in the sacrament after the man- ner of quantity, but under the form and quantities of bread and wine"." " In such as receive the sacrament woi-thilv, Clrrist dwell- eth corporally, and naturally, and carnally'"." •• The manner of Christ's being in the sacrament is not corporal, not carnal, not natural, not sensible, not perceptible, but only spiritual"." [' P. 106, 1. 42, (vol. iii. p. 178.) Confutation. - P. 2.51, 1. 8, (vol. iii. p. 364.) Mar. Anton, fol. 24, fac. 2. •* P. 138, 1. 19, (vol. iii. p. 210.) Confutation. In the Devil's Sophistry, fol. '>J. P.71, 1.47, (vol.iii. p.]82.) Mar. Anton. object. 77- Smith, fol. 10-5. ' P. 141, 1. 6, (vol. iii. p. 213, !kc.) Confutation. « P. 3.53, 1. 1, (vol. iii. p. 502.) Confutation. " P. 71, 1. .50 ; p. 90, 1. 43, (vol. iii. p. 132.) " P. 166, ]. 10; p. 173, 1. .54; p. 191, 1. 47, (vol. iii. pp. 2.51, 262,287.) " P. 159, 1.17; p. 107, 1.32, (vol.iii. pp. 241, 20.5.) Confutation. Ed.] ON THE I.ORu's SUPPER. 313 We receive Christ in the sacrament of his flesh and si,\tii pro- position. blood, if we receive hini worthily'". " When an unrepentant sinner receiveth the sacrament, he hath not Christ's body within him"." He that eateth verily the flesh of Christ, is by nature in Christ, and Christ is naturally in hiin'\" An evil man in the sacrament receiveth indeed Christ's contra- diction. vciy body'"." "Evil men eat verily the Hesli of Christ^^" "Christ sivetli us to be eaten the same Hesh that he ^fventiipro- ^ _ _ position. took of the Virgin Mary'"." " We receive not in the sacrament Christ's flesh that was crucified'" ." " St Augustine's rule in his book, Da Doctrina Chris- v.\^m\ pro- tiana, pertaineth not to Christ's Supper'"." position. " St Augustine meaneth of the sacrament""." " Reason in the place of service (as being inferior to faith) Ninth pro- will agree with the faith of transubstantiation well enouoh"'." po'^t'O"- "And as reason received into faith's service doth not strive contra- with transubstantiation, but agreeth well with it, so men's senses be not such direct adversaries to transuljstantiation, as a matter whereof they cannot skill; for the senses can- not skill of substances"." ••• Thine eyes say, there is but bread and wine ; thy taste saith the same ; thy feeling and smelling agree fully with them. Hereunto is added the carnal man's undorstandinff, which, because it taketh the beginning of the senses, pro- ceedeth in reasoning sensually"." " The church hath not forborne to preach the truth, to the confusion f)f man's senses and understanding P P. ]G7, I. '.) ; p. 174, 1. 1, (vol. iii. p. 2.52, 2(J2.) Confutation. P. 22.3, 1. 40, (vol. iii. p. 828.) Confutation. P. 17, 1. 38, (vol. iii. p. (52.) Confutation. Ibid. '« P. 22.5, 1. 47, (vol. iii. p. .128.) Confutation. " P. 241, 1. 27, (vol. iii. p. .m) P. 240, 1. le, (vol. iii. p. ;i.51.) Confutation. '" P. 117, 1. 21, (vol. iii. p. 190.) P. 119, 1. 24, (vol. iii. p. 194.) Confutation. " P. 26.5, 1. 1, (vol. iii. p. 082.) Confutation. P. 271, 1. 24, (vol. iii. p. Oyi.) ^ In the Devil's Sophistry, fol. C. Fol. 1.5. En.] 314 BISHOP GARDINER Fourteenth proposition Tenth •' It IS called bread, because of the outward visible proposition. matter'." SrtiSll" " called bread, it is meant Christ, the spi- ritual bread proposUion. '■ ^"'^ catholic faith teachcth, that the fraction is in the outward sign, and not in the body of Christ Contra- " That which is broken is the body of Christ'." ■ stantiation general council, where the bishop of Rome was present^n." first spoken " In the sacrifice of the church Christ's death is not iterated, but a memory daily renewed of that death ; so that Christ's offering on the cross, once done and consummate, is now only remembered^"." P. 27, 1. 7, (vol. iii. p. 72.) Confutation. P. 4B, 1. 46 ; p. 140, 1- ult. ; p. 172, 1. 28, (vol. iii. p. *}4.) ^ P. 01, 1. 10; p. 71, 1. 41 ; p. 90, 1. 44; p. 67, 1. 17; p. 197, 1. 30, (vol. iii. p. 114.) ^1 P. 61, 1. 43, (vol. iii. p. 114.) Ibid. P. 71, 1. 34, (vol. iii. p. 132.) P. 106, 1. 44, (vol. iii. p. 178.) P. 145, 1. 90, (vol. iii. p. 219.) P. 169, 1. 17 ; p. 197, 1. 32, (vol. iii. pp. 241, 295.) , P. 225, 1. 43, (vol. iii. p. 328.) p 24,3, l. 32, (vol. iii. p. 351.) P. 250, 1. 28, (vol. iii. p. 363.) P. 391, 1.5, (vol. iii.p.549.) Ed.] ANSWERS TO CERTAIN QUERIES TOUCHING THE ABUSES OF THE MASS. "This winter (1548), there was a Committee of selected bisliops and divines appointed for examining all the offices of tlie Church, and for reforming them. Some had been in King Henry ""s time employed in the same business, in which they had made a good progress, which was now to be brought to a full perfection. Therefore the Archbishops of Canter- bury and York, the Bishops of London, Durham, AVorcester, Norwich, St Asaph, Salisbury, Coventry and Lichfield, Car- lisle, Bristol, St David's, Ely, Lincoln, Chichester, Hereford, AVestminster and Rochester, with Doctors Cox, May, Taylor, Heins, Robertson and Redmayne were appointed to examine all the offices of the Church, and to consider how far any of them needed amendment." " The thing they first examined was the sacrament of the Eucharist.'"' — " Cranmer's hand is over every one of them (the answei's) marking the name of the bishop to whom they belonged\" Burnet, Hist, of the Reformation, Ed. 1816, Ox. vol. ii. part i. pp. 113, 114, llo. Question 1. Whether the sacrament of the Altar was instituted to be received of one man for another, or to be received of €very man for himself? Of every man for himself. Question 2. Whether the receiving of the said sacrament of one man, doth avail and profit any other ? Answer, No — but as the receipt of wholesome doctrine, the re- ceipt of the fear of God, the receipt of any godly gift, that is profitable to any one member of Christ's mystical body, may be said generally to profit the whole body, because there [} The answers of Ridley liave been extracted and are here published with the questions, separately. Ed.] Question. Answer. ANSWEns TO QUERIES TOUCHING J HE Al ASS. 317 is a mystical communion and a spiritual participation amongst all the members of Christ in all godliness, as there is in the natural body a natural participation of all natural affections both good and evil. Question 3. What is the oblation and sacrifice of Christ in the mass ? Question. The representation and commemoration of Christ's death Answer, and passion, said and done in the mass, is called the sa- crifice, oblation or immolation of Christ : non rei veritate (as learned men do write) sed sianificandi mysterio. Question 4. AVherein cousisteth the mass by Christ's institution? Question. 1 am not able to say that the mass consisteth by Christ's Answer, institution in other things than in those which be set forth by the Evangelists, ]\Iatthew, Mark and Luke, in the Acts, and in 1 Cor. x. xi. Question 5. What time the accustomed order began in the Church, Question, that the priest alone should receive the sacrament? Because the Scripture saith, Panis quem frangimus nonne Answer. comimmicatio corporis est, &e. likewise de chalice cui he- nedicimus, and also, hibite ex eo omnes: and the Canons said to be of the Apostles, 10 and 11. and of the Anti- ochian council can. 2. Anacletus in an epistle commandeth the sacrament to be received of more than the priest alone : Dyonise also declareth the same, and long after, Chrysostom : St Ambrose and St Augustine both complain of the slack- ness of some, and earnestly exhort the people to the receipt thereof : therefore I suppose that custom, that the priest should receive it alone M'here it was celebrated openly, was not received in the Church of Christ by the space of four or five hundred years at least after Christ. Question 6. Whether it be convenient that the same custom continue Question, still within this realm ? I suppose it were best that the custom should be re- Answer. ANSWERS TO QUERIES TOUCHIXG THE MASS. Question. Answer. Question. Answer. Question. Answer. Question. .\nswer. formed unto the rule of Scripture, and unto the pattern of the primitive church. Question 7. Whether it be convenient that ma.sses satisfactoiy should continue, that is to say, priests hired to sing for souls de- parted ? That masses satisfactory should continue to Ije sung for souls departed by priests hired thereunto, I think it not convenient. Question 8. Whether the gospel ought to be taught at the time of the mass to the understanding of the people being present ' The Amiunciation of Clirist's death and passion, and the benefit of the same, that [is] the foi'giveness of sins to all the true and faithful believers therein, ought evermore to be set forth in the mass to the edification of the people, which thing cannot be done according to St PauFs mind and meaning, 1 Cor. xiv. as I suppose, except it be .set forth to the people''s undei-standing. Question 9. Whether in the mass it were convenient to use such speech as the people may understand ? I think it not only convenient that such speech should be used in the mass as the people might understand, but also to speak it with such an audible voice that the people might hear it, that they be not defrauded of their own, which St Paul teacheth to belong to them, and also that they may answer, as C}i3rian saith the people did in his days, " Habemiis ad Dominum.'''' Nevertheless as concerneth that part, which pertaineth to the con.secration, Dyonise and Basil move me to tliink it no inconvenience that [that] part shoidd be spoken in silence. Question 10. When the reservation of the sacrament and the hanging up of the same first began ? No answer of Eidley's to this querj- has been preser\'ed. INJUNCTIONS GIVEN IN THE VISITATION OF THE REVEREND FATHER IN GOD, NICHOLAS BISHOP OF LONDON, FOR AN UNIFORMITY IN HIS DIOCESE OF LONDON, IN THE FOURTH YEAR OF , OUR SOVEREIGN LORD KING EDWARD THE SIXTH, BY THE GRACE OF GOD, KING OF ENGLAND, &c. LONDON, A.D. 1550. First, That there be no reading of such injunctions as extolleth and setteth forth the popish mass, candles, images, chauntries ; neither that there be used any superaJtaries, or trentals of communions. Item. That no minister do counterfeit the popish mass, in kissing the Lord^s board ; washing his hands or fingers after the gospel, or the receipt of the holy communion ; ^shifting the book from one place to another; laying down and lickino; the chalice after the communion ; blessinji his eyes with the sudarie thereof, or paten, or crossing his head with the same, holding his fore-fingers and thumbs joined together toward the temples of his head, after the re- ceiving of the sacrament ; breathing on the bread, or chalice ; saying the Agnus before the communion ; shewing the sacra- ment openly before the distribution, or making any elevation thereof ; ringing of the sacrying beU, or setting any light upon the Lord's board. And finally, that the minister, in the time of the holy communion, do use only the ceremonies and gestures appointed by the liook of Common Prayer, and none other, so that there do not appear in them any counterfeiting of the popish mass. Item. That none be admitted to receive the holy commu- nion, but such as will, upon request of the curate, be ready with meekness and reverence to confess the articles of the Creed. Item. That none make a mart of the holy communion, by buying and selling the receipt thereof for monev, as tho popish mass in times past was wont to be. Item. Whereas in divers places some use the Lord's board after the form of a table, and some of an altar, whereby 320 INJ UNCTIONS. dissension is perceived to arise among the unlearned ; there- fore wishing a godly unity to be observed in all our dio- cese, and for that the form of a table may more move and turn the simple from the old superstitious opinions of the popish mass, and to the right use of the Lord's supper, we exhort the cm-ates, church-wardens, and questmen here pre- sent, to erect and set up the Lord's board after the form of an honest table, decently covered, in such place of the quire or chancel, as shall be thought most meet by their discretion and agreement, so that the ministers, with the com- municants, may have their place separated from the rest of the people ; and to take down and abolish all other by- altars or tables. Item. That the minister, in the time of the communion, immediately after the offertory, shall monish the communi- cants, saying these words, or such-like, " Now is the time, if it please you, to remember the poor men's chest with your charitable alms." Item. That the Homihes be read orderly, without omis- sion of any part thereof. Item. The common prayer be had in every church upon Wednesdays and Fridays, according to the king's grace's ordinance ; and that all such as conveniently may, shall diligently resort to the same. Item. That every curate be diligent to teach the Catechism, whensoever just occasion is offered, upon the Sunday or holy-day, and at least every six weeks once shall call upon his parishioners, and present himself ready to instruct and examine the youth of the same parish, according to the book of service touching the same. Item. That none maintain purgatory, invocation of saints, the six articles, beadroUs, images, reliques, rubrick primars, with invocation of saints, justification of man by his own works, holy bread, palms, ashes, candles, sepulchre paschal, creeping to the cross, hallowing of the fire or altar, or any other such like abuses and superstitions, now taken away by the king's grace's most godly proceedings'. Item. That all ministers do move the people to often and worthy receiving of the holy communion. P For Garcliher's opinion of Ridley's proceedings, see Appendix R'.^ ' INJUNCTIONS. 321 Item. That eveiy minister do move his parishioners to come diligently to the church ; and when they come, not to talk, or walk, in the sermon, communion, or divine service- time, but rather at the same to behave themselves reverently, godly, and devoutly in the church ; and that they also monish the churchwardens to be diligent overseers in that behalf. Item. That the churchwardens do not permit any buy- ing, seUing, gaming, outrageous noise or tumult, or an}- other idle occupying of youth in the church, church-porch, or church-yard, during the time of common prayer, sermon, or reading of the homily. Item. That no persons use to minister the sacraments, or in open audience of the congregation presume to expound the holy scriptures, or to preach, before they be first law- fully called and authorised in that behalf. God save the king. REASONS WHY THE LORD'S BOARD SHOULD RATHER BE AFTER THE FORM OF A TABLE, THAN OF AN ALTAR. ("I AM not ashamed of the gospel, because it is the [Rom. power of God unto salvation, to every one that believeth." Certain reasons why the reverend father, Nicholas, bishop of London, amongst other his injunctions given in his late visitation, did exhort those churches in his diocese, where the altars, as then, did remain, to conform themselves to those other churches which had taken them down, and had set up, instead of the multitude of their altars, one decent table in every church. And that herein he did not only not any thing contrary unto the Book of Common Prayer, or to the king's majesty's proceedings ^ but that he was in- duced to do the same, partly moved by his office and duty, wherewith he is charged in the same book, and partly for the advancement and sincere setting forward of God's holy word, and the king's majesty's most godly proceedings^). P Fox, Acts and Monuments, Edition 1563, p. 727. Ed.] P See Appendix VI.] 21 [ridley.] 322 REASOXS FOR ALTERING THE FORM OF THE TABLE. First Reason. The form of a table shall more move the simple from the superstitious opinions of the popish mass, unto the right use of the Lords Supper. For the use of an altar is to make sacrifice upon it; the use of a table is to serve for men to eat upon. Now, when we come unto the Lord's board, what do we come for 2 to sacrifice Christ again, and to crucify him again, or to feed upon him that was once only cnicified and offered up for us? If we come to feed upon him, spiritually to eat his body, and spiritually to drink his blood (which is the true use of the Lord's Sup- per), then no man can deny but the form of a table is more meet for the Lord's board, than the form of an altar. Second Reason. Answer to Whereas it is said, 'The Book of Common Prayer certain ca- yiiiers who maketh mention of an altar ; wherefore it is not lawful to take hold of ' the term abolish that which the book alloweth :' to this it is thus 'altar in book'"''^ answered : The Book of Common Prayer calleth the thing table may wliercupon the Lord's Supper is ministered indifferently a aftar table, an altar, or the Lord's board ; without prescription of any form thereof, either of a table or of an altar : so that whether the Lord's board have the form of an altar, or of a table, the Book of Common Prayer calleth it both an altar and a table. For as it calleth it an altar, whereupon the Lord's Supper is ministered, a table, and the Lord's board, so it calleth the table, where the holy communion is distributed with lauds and thanksgiving unto the Lord, an altar, for that there is offered the same sacrifice of praise and tlianksgiving. And thus it appeareth, that here is nothing either said or meant contrary to the Book of Common Prayer. Third Reason. The popish opinion of mass was, that it might not be celebrated but upon an altar, or at the least upon a super- altar, to supply the fault of the altar, which must have had its prints and characters; or else it was thought that the thing was not lawfully done. But this superstitious opinion KEASOXS FOR ALTERING THE FORM OF THE TABLE. 323 is more holden in the minds of the simple and io-norant This reason i'or tiikin^ by the form of an altar, than of a table ; wherefore it is away the . .... supersti- •more meet, for the abolishment of this superstitious opinion, tious '■ 111 opinion to have the Lord's board after the form of a table, than scrveth aiso- as well for of an altar. abolishing other things besides Foiirth Tleason. altars, &c. The form of an altar was ordained for the sacrifices of the The name of .law, and therefore the altar in Greek is called vvtjLaarrfpiov, how deri- qvMSi sacrificii locus. But now both the law and the sacrifices thereof do cease : wherefore the form of the altar used in the altar ought to cease withal. Fifth Reason. Chi-ist did institute the sacrament of his body and blood ^ tlbfe"and at his last supper at a table, and not at an altar ; as it appeareth manifestly by the three Evangelists. And St Paul calleth the coming to the holy communion, the coming unto the Lord's Supper. And also it is not read that any The aitar ^ '■ •' never used of the apostles or the primitive church did ever use any among- the . , , , apostles. altar in ministration of the holy communion. Wherefore, seeing the fonn of a table is more agree- able to Christ's institution, and with the usage of the apostles and of the primitive church, than the form of an altar, tlierefore the form of a table is rather to be used, than the form of an altar, in the administration of the holy communion. Sixth and last reason. It is said in the preface of the Book of Common Prayer, that if any doubt do arise in the use and practising of the same book, to appease all such diversity, the matter shall be referred unto the bishop of the diocese, who by his dis- cretion shall take order for the quieting and appeasing of the same, so that the same order be not contrary unto any thing contained in that book. (After these letters and reasons received, the fore-named Nicholas Ridley, bishop of London, consequently upon the 21—2 324 REASON'S FOR ALTERING THE FORM OF THE TABLE. same did hold his visitation, wherein, amongst other his injunctions, the said bishop exhorted those churches in his diocese, where the altars did then remain, to conform them- selves unto those other churches which had taken them down, and had set up, instead of the multitude of their pofnte/m deccut table in every church. Upon the occa- thlriffhf' sion whereof here arose a great diversity about the form of tawe"'^'' the Lord's board, some using it after the form of a table, and some of an altar. Wherein when the said bishop was required to say and determine what was most meet, he de- clared he could do no less of his bounden duty, for the appeasing of such diversity, and to procure one godly uni- formity, but to exhort all his diocese unto that which he thought did best agree with the Scripture, with the usage of the apostles, and with the primitive church, and to that which is not only not contrary unto any thing contained in the Book of Common Prayer (as is before proved), but also might highly further the king's most godly proceedings in abolishing of divers vain and superstitious opinions of the popish mass out of the hearts of the simple, and to bring them to the right use, taught by holy Scripture, of the SJfwIh*^^ Lord's supper. And so appointed he the form of a right PaSi's"^' table to be used in his diocese, and in the church of Paul downby brake down the wall standing then by the high altar's side. Ridley. Fox.) LETTERS BISHOP RIDLEY. REl'RINTED FROM COVERDALE'S "LETTERS OF THE MARTYRS"; THE WORKS OF STRYPE; BURNET'S "HISTORY OF THE RE- FORMATION"; THE "ACTS AND MONUMENTS OF FOXE"; TOGETHER WITH OTHERS EROM THE HARLEIAN COLLECTION OF MSS. IN THE BRITISH MUSEUM, AND THE MSS. IN THE LIBRARY OF EMMANUEL COLLEGE, CAMBRIDGE. LETTERS OF DOCTOR RIDLEY, LATE BISHOP OF LONDON: WHO, AFTER LONG IMPRISONMENT, WAS SPITEFULLY AND CRUELLY MARTYRED IN OXFORD, FOR THE CONSTANT CONFESSION OF GOD'S TRUE RELIGION ; IN THE YEAR OF OUR LORD GOD, 1355, THE SIXTEENTH DAY OF OCTOBER. LETTER I. (Burnet.) To the protector'^, concerning the visitation of the University of Cambridge. Right honourable, I WISH your grace the holy and wholesome fear of God,, because I am persuaded your grace's goodness to be such unfeignedly, that even wherein your grace's letters doth sore blame me, yet in the same the advertisement of the truth shall not displease yom' grace ; and also perceiving that the cause of your grace's discontentation was wrong information, therefore I shall Iseseech your grace to give me leave to shew your grace, wherein it appeareth to me that your grace is- wrong informed. Your grace's letters blameth me, because I did not (at the first, before the visitation began, having knowledge of the matter) shew my mind. The truth is, before God, I never had, nor could get any fore-knowledge of the matter, of the uniting of the two colleges'^ before we had begun, and had Edward Duke of Somerset. Ed.] \y These two Colleges were CLare Hall, of whicli Dr Madew was- Master, and Triiiity Hall, of which Stephen Gardiner was Master. It was intended to unite these two, and to fonn out of them one college of civilians. Clare Hall, however, refused to submit; and as it was then full of Northern men, Ridley, who suj^ported their refusal, was thought to have been induced to take this step by his partiality for his own countrymen. This visitation took place in May, 1549, at which time Robert Rugge was Chancellor. Ed.] 328 LETTERS OF BISHOP RIDLEY. entered two days in the visitation ; and that your grace may plainly thus well perceive. A little before Easter I, being at Rochester, received letters from Mr Secretary Smith and the Dean of Paul's, to come to the visitation of the University, and to make a sermon at the beginning thereof; whereupon I sent immediately a servant up to London to the Dean of Paul's, desiring of him to have had some knowledge of things there to be done, l^ecause I thought it meet that my sermon should somewhat have savoured of the same. From Mr Dean I received a letter, instructing me only, that the cause of the visitation was, to abolish statutes and ordinances, which maintained papistry, superstition, blindness and ignorance ; and to establish and set forth, such as might further God's word and good learning ; and else, the truth is, he would shew me nothing, but bade me be careless, and said, there were informations [instructions] how aU things were for to be done ; the which, I take God to witness, I did never see, nor could get knowledge what they were, before we were entered in the visitation two days, although I desired to have seen them in the beginning. Now, when I had seen the instructions, the truth is, I thought, peradventure, the master and company would have surrendered up their college ; but when their consent, after labour and travail taken therein two days, could not be ob- tained, and then we began secretly to consult (all the com- missioners thinking it best that every man should say his mind plainly, that in execution there might appear but one thought'by * ^ taken of all) there when it was seen to"* some, that without the consent of the present incumbents, by the king's absolute power, we might proceed to the uniting of the two colleges, I did in my course simply and plainly declare my conscience, and that there only, secretly, among ourselves alone, with all kind of softness, so that no man could be justly offended. Also I perceive, by your grace's letters, I have been noted of some for my barking there; and yet to bark, lest God should be offended, I cannot deny, but indeed it is a part of my profession; for God's word con- demneth the dumb dogs that will not bark and give warning of God's displeasure. LETTERS OF BISHOP RIDLEY. 329 As for that that was suggested to your grace, that by ray aforesaid barking 1 should dishonour the king's majesty, and dissuade others from the execution of the king's com- mission, God is my judge, I intended, according to my duty to God and the king, the maintenance and defence of his highness"' royal honour and dignity. If that be true, that I believe is true, which the prophet saith, Honor regis judic'mm diligit ; and as the commissioners must needs, and I am sure will all testify, that I dissuaded no man, but contrariwise exhorted every man (with the quiet of other) to satisfy their own conscience ; desiring only, that if it should otherwise be seen unto them, that I might, either by my absence or silence, satisfy mine. The which my plainness when some otherwise than according to my expectation did take, I was moved thereupon (both for the good opinion I had, and yet have, of your grace's goodness, and also specially because your grace had commanded me so to do) to open my mind, by my private letters, freely unto yom* grace. And thus I trust your grace perceiveth now, both that anon, after knowledge had, I did utter my conscience ; and also that the matter was not opened unto me before the visit- ation was two days begun. If in this I did amiss, that before the knowledge of the instructions I was ready to grant to the execution of the commission ; truly I had rather herein acknowledge my fault, and submit myself to your grace's correction, than after knowledge had, then wittingly and willingly commit that thing whereunto my conscience doth not agree, for fear of God's displeasure. It is a godly wish that is wished in your grace's letters, that flesh, and blood, and country, might not more weigh with some men than godliness and reason ; but the truth is, country in this matter, whatsoever some men do suggest unto your grace, shall not move me; and that your grace shall well perceive, for I shall be as ready, as any other, first thence to expel some of my own country, if the report which is made of them can be tried true. And as for that your grace saith of flesh and blood, that is, the favour or fear of mortal man : yea, marry, sir, that is a matter of weight indeed, and the truth is, (alas, my own 330- LETTERS OF BISHOP RIDLEY. feebleness !) of that I am afraid. But I beseech j'our grace, yet once again, give me good leave, wherein here I fear my own frailty, to confess the truth. Before Grod, there is no. man this day, (leaving the king's majesty for the honour - only excepted) whose favour or displeasure I do either seek or fear, as your grace's favour or displeasure ; for under God, both your grace's authority, and my bounden duty for your grace's benefits, bind me so to do. So that if the desire of any man's favour, or fear of displeasure, should weigh more with me than godliness and reason; truly, (if I may be bold to say the truth), I must needs say, that I am most in danger to offend herein, either for desire of your grace's favour, or for fear of your grace's displeasure. And yet I shall not cease (God willing) daily to pray God so tO' stay and strengthen my frailty with holy fear, that I do not commit the thing for favour or fear of any mortal man, whereby my conscience may threaten me with the loss of the favour of the living God, but that it may please him, of his gracious goodness, (howsoever the world goes) to blow this in the ears of my heart, Deus dissipavit ossa eorwn qui hominibus placuerinf ; and this, Horrendum est incidere in mamcs Dei vimitis^ ; and again, Nolite timere eos qui occi- dunt corpus^. Wherefore I most humbly beseech your grace, for God's love, not to be offended with me, for renewing of this my suit unto your grace, which is that, whereunto my conscience cannot well agree, if any such thing chance in this visitation,. I may, with your grace's favour, have license, either by mine' absence or silence, or other like means, to keep my conscience quiet. I wish your grace, in God, honour and endless fe- licity. From P'embroke Hall in Cambridge, June 1, 1549 \ Your grace's humble and daily orator, NiCH. KOFFEN. [} God hath scattered the bones of those who pleased men. Ed.] It is a horrible thing to fall into the hands of the living God. Ed.] Fear not them which kill the body. Ed.] The Protector's reply to this letter will be found, Appendix V.] LETTERS OF BISHOP RIDLEY. 331 LETTER II. (Burnet.) A Letter of that true Pastor and worthy Martyr^ Doctor EiDLEY ; wherein you may see the singular zeal he had to the glory of God, and the furtherance of his Gospel. Written to Master Ciieke, in King Edward's days. Master Ciieke, I wish you grace and peace. Sir, in God's cause, for God's sake, and in Iiis name, I beseech you of your help and furtherance towai'ds God's word. I did taik with you of late, what case I was in concerning my chap- lains. I have gotten the good will and grant"^ (to be with ' me), of thi'ee preachers, men of good learning, and, as I am persuaded, of excellent virtue ; which are able, both with life and learning, to set forth God's word in London, and in the whole diocese of the same, where is most need of all parts in England; for from thence goeth example, as you know, into all the rest of the king's majesty's whole realm. The men's names be these. Master Grindall, whom you know to be a man of virtue and learning. Master Bradford, a man by whom (as I am assuredly informed) God hath and doth work wonders, in setting forth of his word. The third is a preacher, the which, for detecting and confuting of the ana- bapists and papists in Essex, both by his preaching and by his writing, is enforced now to bear Christ's cross. The two first be scholars in the university. The third is as poor as either of the other twain. Now there is fallen a prebend in Paul's called Cantrells^ by the death of one Layton. This ^ The Prebendary- of Kentish-Town, Kentissctunc, or Cantlcrs, and sometime Kentillers, alias Kentish-Town, hath the Tenth Stall on the' right side of the choir ; and the corps of his prebend lies in the parish of St Pancras, Aliddlesex. Grindall does not apjtear from the list of prebendaries to have succeeded ; for Richard Layton was appointed on the resignation of W. Kemp, May 9, 1523; William Layton was appointed on the death of Richard Layton, Oct. 17, 1544; and John Bradford (the martyr) was appointed on the death of Richard Layton l)y Bishop Ridley, Aug. 24, 1551 ; and he was succeeded after liis martyrdom by John Fecken- ham, Jan. 25, 155.3. Edmund Grindall was appointed Fraventor of St Paul's by Bishop Ridley, Aug. 24, 1551, which he resigned in 1554. John Rogers was made Prcbendaiy of St Pancras, Aug. 24, 1551; burnt Feb. 4, 1555. Sec Newcourt's Rcpcrtorium of the Diocese of 382 LETTERS OF I3ISH0P KIDLEY. prebend is an honest man's living, of thirty-four pounds and better in the king's books. I would with all my heart give it imto Master Grindall ; and so I should have him continu- ally with me, and in my diocese, to preach. 1 hindered. But alas, sir, I am letted'' by the means (I fear me) of such as do not fear God. One Master William Thomas, one of the clerks to the council, hath in times past set the council upon me, to have me to grant that Layton might have alienated the said prebend unto him and his heirs for ever. God was mine aid and defender, that I did not con- sent unto his ungodly enterprise. Yet I was so then handled before the council, that I granted that whensoever it should fall, I should not give it, before I should make the king's zMce^c- niajesty privy unto it and of acknowledge"^, before the col- quainted. lation of it. Now Layton is departed, and the prebend is fallen, and certain of the council (no doubt, by this ungodly man's means.) have written unto me to stay the collation. And whereas he despaireth that ever I would assent that a preacher's living should be bestowed on him, he hath pro- cured letters unto me, subscribed with certain of the council's hands, that now the king's majesty hath determined it unto "mainte- the fumiturc'' of his hie-hness' stable. Alas, sir, this is a nance. _ ~ _ ' _ heavy hearing. When papistry was taught, there was nothing too little for the teachers. When the bishop gave his bene- fices unto idiots, unlearned, ungodly, for kindred, for pleasure, for semce, and other worldly respects, all was then well allowed. Now, where a poor li\ing is to be given unto an excellent clerk, a man known and tried to have both dis- cretion and also virtue, and such a one as, before God, I do not know a man (yet unplaced and unprovided for) more meet, to set forth God's word in all England ; when a poor living (I say), which is founded for a preacher, is to be given imto such a man, that then an ungodly person shall procure in 'hinder. this sort letters to stop and let'' the same, alas. Master Cheke, this seemeth unto me to be a right heavy hearing. Is this the fruit of the Gospel? Speak, Master Cheke, speak, for God's sake, in God's cause, unto whomsoever you think may do any good witlial. And if you will not speak, then I be- London, vol. i. pp. 27, 101, 169, 196. Grindall was made a Prebendary of Westminster in July, 1552. Ed.] LETTERS OF BISHOP RIDLEY. 333 seech you, let these my letters speak unto Master Gates, to Master AVroth, to Master Cecil, whom all I do take for men that do fear God. It was said here constantly my Lord Chamberlain to have been departed. Sir, though the day be delayed, yet he hath no pardon of long life : and therefore I do beseech his good lordship, and so many as shall read these letters, if they fear God, to help that neither horse, neither yet dog, be suffered to devour the poor livings appointed and founded by godly ordinance to the ministers of God's word. The causes of conscience, which do move me to speak and write thus, are not only those which I declared once in the cause of this prebend before the king's majesty's council, which now I let pass ; but also now the man Master Grindall, unto whom I would give this prebend, doth move me very much ; for he is a man known to be both of virtue, honesty, discretion, wisdom, and learning. And besides all this, I have a better opinion of the king's majesty's honourable council, than (al- thoujih some of them have subscribed, at this their clerk's crafty and ungodly suit, to such a letter) than, I say, they will let^ and not suffer, after request made unto them, the /hinder, living appointed and founded for a preacher, to be bestowed upon so honest and well a learned man. Wherefore for God's sake, I beseech you all, help that, with the favour of the council, I may have knowledge of the king's majesty's good pleasure, to give this preacher's living unto Master Grindall. Of late there have been letters directed from the king's majesty and his honouraljle council unto all the bishops, whereby we be charged and commanded, both in our own persons, and also to cause our preachers and ministers, especially to cry out against the insatiable serpent of covetousness, whereby is said to be such a greedi- ness amongst the people, that each one goeth about to devour other; and to threaten them with God's grievous plagues, both now presently thrown upon them, and that shall be likewise in the world to come. Sir, what preachers shall I get to open and set forth such matters, and so as the king's majesty and the council do command them to be set forth, if either ungodly men, or unreasonable beasts, be suffered to pull away and devour the good and godly learned preachers' 334 LETTERS OF BISHOP RIDLEY. livings? Thus I wish you, in God, ever well to face and to help Christ's cause, as you would have help of him at your most need. From Fulliam this present, the 23rd of July, 1551. Yours in Christ, Nicholas London. LETTER in. (Burnet.) A Letter written hy Bishop Ridley to his well-heloved the Preachers within the Diocese of London setting forth the sins of those times. After hearty commendations, — having regard", especially at this time, to the wath of God, who hath plagued us diversely, and now with extreme punishment of sudden death poured upon us, for causes best known unto his liigh and secret judgment ; but as it may seem unto man, for om- wicked living wliich daily increases, so that not only in our conver- sations the fear of God is, alas ! far gone from before our eyes, but also the world is grown into that uncharitableness, that one, as it appears plainly, goes about to devour ano- ther, moved with insatiable covetousness, and contrary to God's word and will, and to the extreme peril and damna- tion of Clirist's flock, bought so deai-ly with his precious blood, and to the utter destniction of tliis whole common- wealth, except God's anger be shortly appeased. ^Vherein, accordmg to my bounden duty, I shall, God willing, in my own person, be diligent and labour ; and I also exhort and require you, first in God's name, and by authority of him committed unto me in that behalf, and also in the king's majesty's name, from whom I have authority and special commandment thus to do — that as you are called to be set- ters forth of God's word, and to express the same in your lives, so now in your exhortations and sermons, most whole- somely and earnestly, tell unto men their sins, with God's punislmients lately poured upon us for the same, now before our eyes ; according to that word, " Tell unto my people P These words " having regard" seem to refer to the " letters" mentioned in the preceding letter. Ed.] LETTERS OF BISHOP RIDLEY. 535 their wickednesses." And especially beat down and destroy, with all your power and ability, that greedy and devouring serpent of covetousness, which now so universally reigns. Call upon God for repentance, and excite to common prayer and amendment of life, with most earnest petitions, tliat hereby God's hand may be stayed, the world amended, and obedience of subjects and faithfulness of ministers declared accordingly. Thus I bid you heartily well to fare. From London, July 25, 1551. Yours in Clirist, Nicholas London. LETTER IV. (Strype.) Bishop Ridley to Doctor Parker. Mr Doctor, I wish you gTace and peace. Sir, I pray you refuse not to take a day at the Cross^. I may have, if I would call without any choice, enow ; but in some, alas ! I desire more learning, in some a better judgment, in some more virtue and godly conversation, and in some more sober- ness and discretion ; and he in whom all these do meet shall not do well, in my judgment, to refuse to serve God in that place. Of which number because I take you to be, there- fore, (leaving at this time to charge you with answering for the contrary to the king and his council), I must charge you to take a day as you will answer the contrary to Al- mighty God at your own peril. If the day be thought not commodious for you, I shall appoint another for it. But if I should discharge you from that place, — for the time here- after in good faith ray conscience should accuse me, and tell me that I did rather go about to satisfy your request, (whom, the truth is, as your kindness hath bound me, I should be glad to gratify) than to set forth God's cause. Thus fare you well, from ray house in London ; and I piiay you commend me to Mrs Parker, whom although I do riot know, yet, for the fame of her virtue, in God I do love. Yours in Christ, 25 July, 1551. Nicholas London. \^ Paul's Cross. Ed.] LETTERS OF BISHOP RIDLEY. LETTER V. To Sir Johx Gate and Sir "W. Cecil, /roTJi the Lansdovme MS. in the British Musevm. Dr Eidley, Bishop of London, to Sir John Gate, Vice- Chamherlain, and Sir W, Cecil, Secretary to Edw. VI. for their interest with the King, that he might have tlie nomination of the Person to he appointed to the Chantership of St PauVs, about to he vacant hy Mr Grixdall's translation to a Bishopric, Nov. 18, 1552, Right Honourable, [The pas- Although, if I would believe even- tale, I might fear Italics in rather that ye are offended with me, than to think to obtain this letter , i i i p • -x p are under- auv pleasure at your hands, and so to be more airaid oi your lined in the , , , ^ *^ , oriarinaL displeasure, than to hope to speed my request ; yet neverthe- less, because my conscience doth bear me witness, that neither in heart nor in deed / have given, or minded to give either of your worships just occasion to he offended with me, nor (God willing) never intend to do ; therefore I will, by your leave, be bold with you, in God's cause, even to require you, as I have heretofore been wont to do ; for I take this for a true saying : frons tenera magna conscientia siistinetur. It may please you to \vit, that I understand by the constant rumour which is now spread about in London, that Mr Grin- dall is or shall be named to be a Bishop in the North parts, of whose preferment I ensure you I give God hearty thanks, that it hath pleased God to move the heart of the King's Majesty to choose such a man of such godly quahties unto such a room. Now, good Mr Vice-Chamberlain and Mr Secretar}-, ye know both how I did bestow of late three or four prebends, which did fall in my time, and what manner of men they be unto whom I gave them, Grindall, Brad- ford and Rogers, men known to be so necessary to be abroad in the commonwealth, that I can keep none of them with me in my house. Ye know, I am placed, where / have daily need of learned mens counsel and conference: wherefore I beseech you for God's sake, be so good unto this See of Lon- don, which is the Spectacle of all England, as to be petitioners for me in God's cause unto the King's ^Majesty, that seeing LETTERS OF BISHOP RIDLEY. 337 his highness doth perceive, that I did so vjell hestoic the Pre- bend, which Mr Grindall hath of my collation, it may please the same to grant me of his gracious clemency the collation of the same again, that I may therewith call some other like learned man, whom hereafter by God's grace his highness shall think meet likewise to promote, as Mr Grindall is now. If ye would know, unto whom I would this dignity of om* church, called the chantership, should be given, surely imto any one of these, either unto Mr Bradford, whom in my conscience I judge more worthy to be a Bishop, than many [a one] of us that be Bishops already, to be a parish priest ; or unto Mr Sampson, a preacher; or unto Mr Harvey, a <3ivine and preacher ; or unto Mr Grimbold, a preacher ; or imto Dr Lancelot Ridley, a preacher : if it would please your goodness to be suitors for me, (nay, not for me, but for God's word's sake), unto the King's Majesty, that the colla- tion may be given unto me for one of these, or any one of these, then I shall surely praise God in you, and think myself ever bound to render unto Almighty God for you entire and hearty thanks. Thus I wish you both, in God, well to fare. From my house in London, this 18th day of November, 1.552. Yours in Christ, Nic. London. LETTER VL (Coverdale.) An Answer to a Letter written unto him hy West, sometime his Chaplain^. I WISH your grace in God, and love of the truth ; without the which truly established in men's hearts by the mighty {} West had been chaplain to Bishop Ridley, hut turned to popery in Queen Mary's reign, and, in the beginning of April 15.5.5, he wrote to the bisliop, earnestly and afFectionatcly persuading him to consider the danger he was in, and exhorting him not "to stand against learning, or in vain glory," but to return to the church of Rome, for "he must either agree or die." This letter was written in answer : but tliougli West was convinced by it he had done wrong, he wanted courage to renounce his preferments and the world. For some further particulars of West, see the letter of Ridley in reply to that of Grindall, dated from Frankfort, 6 May, 1.5-5.5. Ed.] 22 [ridley.] 338 LETTERS OF BISHOP RIDLEY. hand of Almio-lity God, it is no more possible to stand by the truth in Christ in time of trouble, than it is for the wax to abide the heat of the fire. Sir, know you this, that I am (blessed be God !) persuaded that this world is but transitory, 1 John ii. and (as St John saitli) " the world passeth away and the lust jiatt. X. thereof." I am persuaded Chrisfs words to be true — " Who- soever shall confess me before men, him will I confess also before my Father which is in heaven ; " and I believe that no earthly creature shall be saved, whom the Redeemer and Saviour of the world shall before his Father deny. This the Loi'd grant that it may be so grafted, established, and fixed in my heart, that neither things present nor to come, high nor low, life nor death, be able to remove me thence ! It is a goodly wish that you wish me, deeply to consider things pertaining unto God's glory : but if you had wished also that neither fear of death, nor hope of worldly prosperity, should "himler. let'' me to maintain God's word and his truth, which is his glory and true honour, it would have liked me well. You desire me, for God's sake, to remember myself. Indeed, Sir, now it is time so to do ; for so far as I can perceive, it standeth me upon no less danger than of the loss both of body and soul ; and, I trow, then it is time for a man to Lukexii. awake, if any thing will awake him. He that will not fear him that threateneth to cast both body and soul into ever- lasting fire, whom will he fear? With this fear, 0 Lord, fasten thou together our frail flesh, that we never swerve from thy laws. You say you have made much suit for me. Sir, God grant that you have not in sueing for my worldly deli- verance impaired and hindered the furtherance of God's word and his truth. You have known me long indeed, in the which time it hath chanced me (as you say) to mislike some things. It is true, I grant : for sudden changes without sub- stantial and necessary cause, and the heady setting forth of extremities, I did never love. Confession unto the minister Avhich is able to instruct, correct, comfort, and inform the weak, wounded, and ignorant conscience, indeed I ever thought might do much good in Christ's congregation, and so, I as- sure you, I think even at this day. My doctrine and my preaching, you say, you have heard often, and after your judgment have thought it godly, saving only for the sacra- LETTERS OF BISHOP RIDLEY. 339 iiient; which thinpj althoiigli it was of me reverently handled, and a great deal better than of the rest (as you say), yet in the margin you write warily, and in this world wisely — "and yet methought all sounded not well." Sir, but that 1 see so many changes in this world and so much alteration, else at this your saying I would not a little marvel. I have taken you for my friend, and a man whom I fancied for jilainness and faithfulness, as much (I assure you) as for your learn- ing : and have you kept this so close in your heart from me unto this day? Sir, I consider more things than one, and will not say all that I think. But what need you to care what I think, for any thing that I shall be able to do unto you, either good or harm? You give me good lessons, to stand in nothing against my learning ^ and to beware of vain-glory. Truly, Sir, I herein like yom* counsel vei-y well, and by God's grace I intend to follow it unto my life's end. To write unto those whom you name, I cannot see what it will avail me. For this I would have you know, that I esteem nothing available for me, which also will not further the glory of God. And now, because I perceive you have an entire zeal and desire of my deliverance out of this captivity and worldly misery, if I should not bear you a good heart in God again, methink I were to blame. Sir, how nigh the day of my dissolution and departure out of tliis world is at hand, I cannot tell : the Lord's will be fulfilled, how soon soever it shall come. I know the Lord's words must be verified on me, that I shall appear before the in- corrupt Judge, and be accountable to him of all my former life. And although the hope of his mercy is my sheet-anchor of eternal salvation, yet am I persuaded, that whosoever wittingly neglecteth and regardeth not to clear his conscience, he cannot have peace with God nor a lively faith in his mercy. Conscience therefore moveth mo (considering you were one of my family and one of my household, of whom then I think I had a special cure, and of all them which were within my house ; which indeed ought to have been an ex- ample of godliness to all the rest of my cm-e, not only of [' To rely in no point upon my learning, or to insist on nothing- contrary to my better knowledge. Ed.] 340 LETTERS OF BISHOP RIDLEY. good life, but also in promoting of God s word to the utter- most of their power : but alas ! now when the trial doth separate the chaff from the corn, how small a deal it is, God knoweth, which the wind doth not blow away ! This con- *knowiedse, science'', I say, doth move me) to fear lest the lightness of tlie knowing . this. my family shall be laid to my charge, for lack of more earnest and diligent instruction which should have been done. But blessed be God, which hath given me grace to see this my default, and to lament it from the bottom of my heart, before my departing hence. This conscience doth move me also now to require both you and my friend Doctor Harvey, to re- member your promises made to me in times past, of the pure setting forth and preaching of Gods word and his truth. These promises, although you shall not need to fear to be charged with them of me hereafter before the world, yet look for none other (I exhort you as my friends), but to be charged with them at God's hand. This conscience and the love that I bear unto you biddeth me now say unto you both in God's name. Fear God, and love not the world ; for God Psai. ii. ig able to cast both body and soul into hell fire. " When his wrath shall suddenly be kindled, blessed are all they that put their trust in him." And the saying of St John is true : 1 John ii. a t],at is in the world, as the lust of the flesh, the lust of the eyes and the pride of life, is not of the Father, but of the world ; and the world passeth away and the lust thereof, but he that doth the will of God abideth for ever." If this gift of grace, which undoubtedly is necessarily re- quired unto eternal salvation, were truly and unfeignediy grafted and firmly established in men's hearts ; they would not be so light, so suddenly to shrink from the maintenance and confession of the truth, as is now, alas ! seen so mani- festly of so many in these days. But here, peradventure, Johnxvii. ^vould know of me what is the truth. Sir, God's word is the truth, as St John saith, and that even the same that was heretofore. For albeit man doth vary and change as ^vii!^' moon, yet God's word is stable and abideth one for Heb. xiii. evermore : and of Christ it is truly said, Christ yesterday and to-day, the same is also for ever. When T was in office, all that were esteemed learned in God's word, agreed this to be a truth in God's word written ; LETTERS OF BISHOP RIDLEY. 341 tliat the common prayer of the church should be had in the common tongue. You know I liave conferred with many, and I ensure'^ you I never found man (so far as I do re- ' assure, member), neither old nor new, gospeller nor papist, of what judgment soever he was, in this thing to be of a contrary opinion. If then it were a truth of God's word, think you that the alteration of the world can make it an untruth? If it cannot, why then do so many men shrink from the confession and maintenance of this truth, received once of us aU.1 For what is it, I pray you, else, to . confess or deny Clirist in this world, but to maintain the truth taught in God's word, or for any worldly I'espect to shrink from the same? This one thing have I brought for an ensample : other things be in like case, which now particularly I need not to rehearse. For he that will forsake wittingly, either for fear or gain of the world, any one open truth of God's word ; if he be constrained, he will assuredly forsake God and all his truth, rather than he will endanger himself to lose or to leave that he loveth better in deed than he doth God and the truth of his word. I like very well your plaia speaking, wherein you say, I must either agree or die ; and 1 think that you mean of the bodily death, wliich is common both to good and bad. Sir, I know I must die, whether I agi*ee or no. But what folly were it then to make such- an agreement, by the which 1 could never escape this death, which is so common to all, and also incur the guilt of death and eternal damnation ! Lord, grant that I may utterly abhor and detest this damnable agreement so long- as I live. And because (I dare say) you wrote of friend- ship unto me this short earnest advertisement, and, I think, verily wishing me to live and not to die ; therefore, bear- ing you in my heart no less love in God than you do mo in the world, I say imto you in the word of the Lord (and that I say to you I say to all my friends and lovers in God), that if you do not confess and maintain, to your power and loiowledge, that which is grounded upon God's word, but will, either for fear or gain of the world, shrink and play the Apostata, indeed you shall die the death : Apostata you know what I mean. And I beseech you all, my true wMch%d friends and lovers in God, remember what I say; for this captain to the encray. 342 LETTERS OF BISHOP RIDLEY. He was also so called that depart- ed from the Christians to the Jews and Gen- tiles. may be the last time peradventure that ever I shall write unto you. From Bocardo in Oxford, the Sth day of April, ] 554. N. R. LETTER VIL (Coverdale.) To the brethren remaining in captivity/ of the flesh, and dis- persed abroad in sundry/ prisons, but knit together in miifi/ of sjnrit and holy religion, in the bowels of the Lord Jesus. Grace, peace, and mercy be multiplied among you. "What worthy tlianks can we render unto the Lord for you, my brethren? namely, for the great consolation which through you we have received in tlie Lord; who (notwithstanding the rage of Satan, that goeth about by all manner of subtle means to beguile the world, and also busily laboureth to restore and set up his kingdom again, that of late began to decay and fall to ruin), ye remain yet still unmoveable as men sm^ely grounded upon a strong rock. And now, albeit that Satan by his soldiers and wicked ministers daily (as we hear) draw- eth numbers unto him, so that it is said of him that he Apoc. xii. plucketh even the very stars out of heaven, whilst he di-iveth into some men the fear of death and loss of all their goods, and sheweth and olFereth to other some the pleasant baits of the world, namely, riches, wealth and all kind of dehghts and pleasures, fair houses, great revenues, fat benefices, and what not: and all to the intent they should fall down and worship (not in the Lord, but in the dragon, the old ser- Apoc. xviii. pent, which is the devil,) that great beast and his image, and should be enticed to commit fornication with the strum- pet of Babylon, together with the kings of the earth, with the lesser beast, and with the false prophets, and so to rejoice and be pleasant with her, and to be di'unken with the wine of her fornication ; yet blessed be God, the Father of our Lord Jesus Christ, which hath given unto you a manly courage, and hath so strengthened you in the inward man by the power of his Spirit, that you can contenm as well all the LETTERS OF BISHOP RIDLEY. terrors, as also the vain Hattoring allurements of the world, esteeming- them as vanities, mere trifles, and things of nought : who hath also wrought, planted, and surely stablished in your hearts so stedfast a faith and love of our Lord Jesus Christ, joined with such constancy, that by no engines of antichrist, be they never so terrible or plausible, ye will suffer any other Jesus or any other Clu'ist to be forced upon you, besides him whom the prophets have spoken of before, the Apostles have preached, and the holy martyrs of God have confessed and testified with the effusion of their blood. " In this faith stand Gai. v. ye fast, my bretliren, and suffer not yourselves to be Ijrought under the yoke of bondage and superstition any more." For ye know, brethren, how that our Saviour warned his before- hand, that such should come as would point unto the world another Christ, and would set him out with so many false miracles and with such deceivable and subtle practices, that even the very elect (if it were possible) should be thereby deceived ; such strong delusion to come did our Saviour give warning of before. Eut continue ye faithfid and constant, and be of good comfort : and remember that our grand Cap- tain hath overcome the world ; " for he that is in us is stronger i John iv. than he that is in the world," and the Lord promiseth unto us, that for the elect's sake the days of wickedness shall be shortened. In the mean season abide ye, and endure with patience as ye have begun ; endure, I say, and reserve your- selves unto better times, as one of the heathen poets said, vir^irs . . ^ .■Encid, 1. Cease not to shew yourselves valiant soldiers of the Lord, and help to maintain the travailing^ faith of the Gospel. " Ye "y"jf^j['"=' have need of patience, that after ye have done the will of God, ye may receive the promises. For yet a very little while, and he that shall come will come and will not tarry; and the just shall live by faith : but if any withdraw himself, my soul shall liave no pleasure in him, saith the Lord. But we are not they which do withdraw ourselves unto damnation, but believe unto the salvation of the soul." Let us not suffer these words of Christ to fail out of our hearts, by any man- ner of terrors or threatenings of the world : " Fear not them Matt. x. which kill the body." The rest ye know. For I write not unto you as to men which are ignorant of the truth, l^ut ivhich know the truth : and to this end only, that we, agree- su LETTERS OF I5ISH0P RIDLEY. ing together in one faith, may take comfort one of another, and be the more confirmed and strengthened thereby. We never had a better or a more just cause either to contemn our hfe, or shed our blood : we cannot take in liand the de- fence of a more certain, clear, and manifest truth. For it is not any ceremony for the which we contend ; but it toucheth the very substance of our whole religion, yea, even Christ •or. himself. Shall we, either'' can we, receive and acknowledge any other Christ, instead of him who is alone the everlasting Son of the everlasting Father, and is the brightness of the glory, and lively image of the substance, of the Father? in whom only dwelletli corporally the fulness of the Godhead, who is the only way, the truth, and the life? Let such wickedness, my brethren, let such horrible wickedness, be far from us. For although there be that are called gods, whether in heaven, either in earth, as there be many gods and many lords, yet unto us there is but one God, which is the Father, of whom are all things, and we in him ; and one Lord Jesus Christ, by whom are all things, and we by joim xvii. ]iini : but every man hath not knowledge. " This is life eter- nal (saith St John,) that they know thee to be the only true God, and him whom thou hast sent, Jesus Christ." If any therefore would force upon us any other God, besides him whom Paul and the Apostles have taught, let us not hear him, Init let us fly from him and hold him accursed. Brethren, ye are not ignorant of the deep and profound subtleties of Satan ; for he will not cease to range about you, seeking by all means possible whom he may devour : but play ye the men, and be of good comfort in the Lord. And albeit your enemies and the adversaries of the truth, armed with all Avorldly force and power that may be, do set upon you ; yet be not ye faint-hearted, nor shrink not therefore : but trust unto your captain Christ, trust unto the Spirit of truth, and trust to the truth of your cause ; which, as it may by the malice of Satan be darkened, so can it never be clean put out. For we have (high praise be given to God therefore !) most plainly, evidently, and clearly on our side all the pro- phets, all the apostles, and undoubtedly all the ancient eccle- siastical writers which have written until of late years past. Let us be hearty and of good courage therefore, and the- LETTERS OF BISHOP RIDLEY. 345 roughly comfort ourselves in the Lord. " Be in no ways Phii. afraid of your adversaries ; for that which is to them an oc- casion of perdition, is to you a sure token of salvation, and that of God. For unto you it is given, that not only ye should believe on him, but also suffer for his sake.'"' And when ye are railed upon for the name of Christ, remember that by the voice of Peter, yea, and of Chi-ist our Saviour also, ye are counted, with the j)i-ophets, with the apostles, and with the holy martyrs of Christ, " happy and blessed i therefore;" for the glory and Spirit of God resteth upon you. On their part our Saviour Christ is evil spoken of, but on your part he is glorified. For what can they else do unto you by persecuting you, and working all cruelty and villainy against you, but make your crowns more glorious, yea, beau- tify and multiply the same, and heap upon themselves the horrible plagues and heavy wrath of God? And therefore, good brethren, though they rage never so fiercely against us, yet let us not wish evil unto them again ; knowing that, while for Christ's cause they vex and persecute us, they are like madmen, most outrageous and cruel against themselves, heap- ing hot burning coals upon their own heads : but rather let us wish well unto them, " knowing that we are thereunto called ' ^^'^ in Christ Jesu, that we should be heirs of the blessing.'" Let us pray therefore unto God, that he would di-ive out of their hearts this darkness of errors, and make the light of his truth to shine unto them ; that they, acknowledging their blindness, may with all humble rej)entance be converted unto the Lord, and together with us confess him to be the only true God, which is the Father of lights, and his only Son Jesus Christ, worshipping him in spirit and verity. Amen. The Spirit of our Lord Jesus Christ comfort your hearts in the love of God and patience of Christ. Amen. Your brother in the Lord (whose name the bearer shall signify unto you), ready always, by the grace of God, to live and ilie with you. 346 LETTERS OF BISHOP RIDLEY. THE SAME IN LATIN. (COVERDALE.) Ad frafres in captivitate carnis, et ^j^r varios carceres dis- persoSy sed in unitate Spiritus atque sacrosanctce religi- onis in msceribus Jesu Christi conglutinatos. Gratia vobis et pax ac misericordia miiltiplicetur. Quam gi-atiarum actionem pro vobis, fratres, reddere possumiis Do- mino super omni consolatione quam de vobis concepimiis in Domino I qui (Satana sae\'iente, et per omnia fallaciaruin genera mundo imponere studente, et regnum suum, jampri- dem collabascere ruinamque minitari ineipiens, erigere atque denuo instaurare sedulo satagente), tanquam in petra firmis- sime fundati, permanetis immobiles. Jamque licet Satan per suos satellites ac ministros multos, ut audivimus, quo- Apoc. xii. tidie pertraliat ad sese, ut Stellas etiam e coelo prosternere dicatiu", aliis nimirum raetum mortis, aut amissionis commo- Apoc. xviii. dorum hujus mundi. incutiendo ; aliis pollicendo, aut osten- tando illecebras hujus mundi, opes udelicet, atque omnis generis lautitias, redes amplas, lata praedia, opima sacerdotia, ac quid non i uti prostrati adorent (non in Domino, sed in dracone, serpente antique qui est diabolus), magnam illain bestiam et imaginem ejus, utque cum regibus ten-je, et mi- nore bestia, et pseudo-proplietis, scortaii velint cum Baby- lonica meretrice, et cum ilia Iretari atque luxuriari, et de vino prostitutionis ejus inebriari : benedictus tamen Deus et pater Domini nostri Jesu Christi, qui vobis dedit pectus masculum ; quique fortitudine spiritus ita vos in interno homine corro- bora^^t, ut isthsec omnia sive terriculamenta, sive hujus mundi illecebras, pro vanitatibus ac meris nugis niliilique tricis con- temncre possitis ; quique ita cordibus vestris tantam constan- tiam, fiduciam, ac amorem Domini nostri Jesu Christi per- suasit, insevit, alteque impressit. ut nullis Antichristi machinis, quantum^^s alioqui aut terribilibus aut plausibilibus, sinatis Jiatt. xxiv. vobis ahum Jesum aut aliuni Clmstura, prjeter cum quem propheta; prtedixerunt. apostoli annunciaverunt, et sancti Dei martyres suo sanguine confessi sunt. In hac fide, fratres, state, et ne rursus jugo servitutis aut superstitionis impli- cemini. Nostis enim, fratres, quemadmodum Servator noster prsemonuit suos futurum, ut venirent qui alium Christum LETTERS OF BISHOP RIDLEY. 347 mundo ostentarent, eumque tot miraculorum et fallaciaram dolis atque fraudibus commendarent, ut electi quocjue, si fieri posset, seducerentiir : tam fortem futiiram esse prsedixit illu- sioneni Salvator. Sed durate, fratres, atque confidite, et memineritis mundum a nostro Agonotlieta devictum esse. " Major enim est qui in nobis est, quam qui est in mundo : " ^ et pollicetur nobis Dorainus, ut propter electos dies malitiae abbrevientiu". Interea vos, quod facitis, fratres, durate ; du- rate, inquani, et vosmet rebus, ut quidam gentilium poetarum dixit, servate secundis : pergite prsebere vos strenuos athletas Domini, et adjuvate deeertantem evangelii fidem. " Patientia Heb. x. vobis opus est, ut cum voluntatem Domini peregeritis, repor- tetis promissionem. Adliuc enim pusillum temporis, et qui ventm-us est veniet, et non tardabit. Justus enim ex fide victurus est ; et si se subduxerit, non probabitur animo meo, dicit Dominus. At nos non sumus qui subducimus nos in perditionem, sed ad fidem pertinemus in acquisitionem ani- mse." Non sinamus, fratres, idlis mundi tonitruis verba ilia Christi nostris cordibus excidere : "ne terreamini ab illis qui^^ra"-^- occidunt coqius." Reliqua nostis. Non enim scribo vobis ut ignorantibus veritatem, sed ut earn cognoseentibus, tantum ut per mutuam fidem consolationem commimem capiamus con- firmemusque. Nulla unquam melior aut major causa vel contemnendiB vitx vel profundendi sanguinis. Nulla esse potest causa aut certioris vcritatis, evidentiie, aut claritatis. Non enim agitur controversia de ceremoniola aliqua, sed de substantia universse religionis nostrje, adeoque de Christo ipso. Num alium Christum, pro eo qui solus est reterni Pa- tris scternus filius, qui est splendor glorite et expressa imago substantia; Patris, in quo uno plenitude divinitatis corporali- ter inliabitat, qui est solus via, Veritas et vita, admittere agnoscereque volumus aut possumus ? Absit, fratres, absit tanta procul impietas a nobis. " Nam quanquam etiam sint i ('or. viii. qui dicantur dii, sive in coelo sive in terra, quemadmodum sunt dii multi et domini multi, nobis tamen unus est Deus, qui est Pater, ille ex quo omnia, et nos in ilium, et unus Dominus Christus, per queiii omnia, et nos per ilium : " sed non in omnibus est scientia. " Hpcc est (inquit Johannes) vita jeterna ; ut cognoscant te solum verum Deum, et quern misisti Jesura Christum." Si quis igitur nobis alium Deuni 3^8 LETTERS OF BISHOP RIDLEY. obtnidere velit, prseter eum quern Paulus et Apostoli docu- erunt, non audiamus, sed ut anathema procul fugiamus. Pro- funditates Satante non ignoratis, fratres ; non enim cessabit ille circumire vos, ut quJErat quovis modo quern devoret. Sed viriliter agite, et coinfortemini in Domino : et licet hostes vestri et adversarii veritatis omnibus mundi praesidiis muniti fuerint, et vos adoriantur, nolite tamen propterea animum de- spondere, sed confidite duei vestro Christo, confidite Spiritui veritatis et veritati causae, vestrte, quae, ut tenebris per nequi- tiam Satanse obduci, ita extingui non potest. Stant enim a nobis (ingentes Deo gratia; I) certissime, evidentissimeque, clarissiraeque, onmes prophetse, apostoli, et onines proculdubio veteres ecclesiastici scriptores usque ad tempora neoterico- rum. Confidamus ergo, et plenam in Domino capiamus con- Phii.i. solationem : "nec terreamini ab adversariis ; qua2 enim illis causa est perditionis, vobis autem salutis, et hoc a Deo ; quia vobis donatum est non solum ut in eum credatis, vei'um etiam ut pro illo patiamini." Et dum probris afficiamini no- mine Olu'isti, cogitate vos voce Petri, imo et Clu-isti salvato- ris, beatos esse cum prophetis, cum apostolis, cum martyribus iPet. iv. Cliristi, "quoniam gloria et Spiritus Domini super vos requi- escit. Juxta illos Servator noster maledictis afficitur, juxta vos glorificatur : " quid enim aliud, vos persequendo ant etiam crudeliora designando, vobis facere possunt, quam vestras vo- bis coronas insignire, ornare, et multiplicare, sibi vero plagas suas et iras Dei graves accumulare et aggravare ? Ergo ne tum quidem, cmn maxime in nos debacchantur, male prece- mur illis, fratres ; scientes quoniam dum nos ob Christum Rom. xii. insectantur, in seipsos maxime sseviunt, "ardentesque in capita 1 Pet. iii. propria carbones congerant : sed bene precemur potius ; " sci- entes nos in Christo vocatos esse ut benedictionem hsereditate possideamus." Precemur ergo, ut Dominus e cordibus eorum errorum tenebras dispellat, et veritatis lucem illis faciat illu- cescere ; ut, agnitis erroribus, supplices poenitudine ad Domi- num convertantur, et nobiscum solum ilium venim Deum qui est pater luminum, et ejus unicum filiura Dominum Jesum Chris- tum, agnoscant, atque in spiritu et veritate adorent. Amen. Vester in Domino frater (quem tabellarius vobis de- nuntiabit), per Dei gratiam ad convivendura et commoriendum. LETTERS or BISHOP RIDLEY. 349 LETTER VIII. (COVERDALE.) To the hrethren which constantly cleave unto Christ, in suffer- ing affliction with him, and for Ms sake. Grace and peace from God the Father, and from our Lord Jesus Christ, be multipHed unto you. Amen. — Although, brethren, we have of late heard nothing from you, neither have at tliis present any news to send you ; yet we thought good something to write unto you, whereby ye might un- derstand that we have good remembrance of you continually, as we doubt not but ye have of us also. When this mes- senger, coming unto us from you of late, had brought us good tidings of your great constancy, fortitude, and patience in the Lord, we were filled with much joy and gladness ; giving thanks to God the Father through our Lord Jesus Christ, which hath caused his face so to shine upon you, and with the light of spiritual understanding hath so lightened your hearts, that now, being in captivity and bands for Christ's cause, ye have not ceased, as much as in you lieth, by words, but much more by deed and by your example, to stablish and confirm that thing which, when ye were at liberty in the world, ye laboured to publish and set abroad by the word and doctrine ; that is to say, " holding fast the word of life, ye shine as lights in the world, in the midst of a wicked and crooked nation : " and that with so much the greater glory of our Lord Jesus Christ, and profit of your brethren, by how much Satan more cruelly now rageth, and busily laboureth to darken the light of the Gospel. And as for the darkness that Satan now bringeth upon the Chui-ch of England, who needeth to doubt thereof? Of late time, our Saviour Christ, his apostles, prophets, and teachers, spake in the temple to the people of England in the English tongue, so that they might be understood plainly and without any hardness" of the godly, and such ' <^''''<^""> - as sought for heavenly knowledge in matters which, of necessity of salvation, pertained to the obtaining of eter- nal life, liut now those things which once were written of them for the edifying of the congregation, are read in a strange tongue without interpretation ; manifestly against St 350 LETTERS OF BISHOP KIDLEY. Paul's commandment ; so tliat there is no man able to un- derstand them, which hath not learned that strange and un- Imown tongue. Of late days those heavenly mysteries, whereby Clu-ist liath engraffed us into his body, and hath united us one to another, whereby being also regenerate and born anew unto God, he hath nom-ished, increased, and strengthened us, whereby moreover either he hath taught and set forth an order amongst them which are whole, or else to the sick in soul or body hath given, as it were, whole- some medicines and remedies — those, I say, were all plainly set forth to the people in their own language ; so that, what great and exceeding good things every man had received of God, what duty every one owed to another by God's ordi- nance, what every one had professed in his vocation and was bound to observe, where remedy was to be had for the weak and feeble, — he to whom God hath given a desire and will- ing heart to understand those things, might soon perceive and understand : but now all these things are taught and set foilh in such sort, that the people redeemed with Christ's blood, and for whose sakes they were by Clu-ist himself or- dained, can have no manner of understanding thereof at all. Of late (forasmuch as we know not how to pray as we ought), om* Lord Jesus Christ in liis prayer, whereof he would have no man ignorant, and also the Holy Ghost in the psalms, hymns, and spiritual songs, which are set forth in the bible, did teach and instruct all the people of England in the English tongue, that they might ask such things as are ac- cording to the will of the Father, and might join their hearts and lips in prayer together : but now all these things are commanded to be hid and shut up from them in a strange tongue, whereby it must needs follow, that the people nei- ther can tell how to pray, nor vvhat to pray for ; and how can they join their hearts and voices together, when they understand no more what the voice signifieth, than a brute beast? Finally, I here say, that the catechism which was lately set forth in the English tongue, is now in every pulpit condemned. Oh devilish malice, and most spitefully injuri- ous to the salvation of mankind purchased by Jesus Christ! Indeed Satan could not long suffer that so great light should be spread abroad in the world ; he saw well enough, that LETTERS OF BISHOr RIDLEY. 351 nothinc: Avas able to overthrow his kingdom so much as if children, being godly instructed in rehgion, should learn to know Christ while they are yet young ; whereby not only children, but the elder sort also, and aged folks, that be- fore were not taught to know Christ in their childhood, should now, even with children and babes, be forced to learn to know him. Now therefore he roareth, now he rageth. But what else do they, brethren, which serve Satan, and be- come his ministers and slaves in maintaining of this impiety, but even the same which they did, to whom Christ om* Saviour threateneth tliis curse in the GospeH "Woe unto you which shut up the kingdom of heaven before men, and take away the key of knowledge from them ; ye yourselves have not entered in, neither have ye suffered them that would enter to come in." And from whence shall we say, brethren, that this horrible and mischievous darkness pro- ceedeth, which is now brought into the world? from whence, 1 pray you, " but even from the smoke of the great furnace, the bottomless pit, so that the sun and the air are now darkened by the smoke of the pitf Now, even now, out of doubt, brethren, the pit is opened amongst us, and the locusts begin to swarm, and Abaddon now reigneth. Ye therefore, ray brethren, which pertain unto Christ, and have the seal of God marked on your foreheads, that is to wit, -^p"*^- are sealed up v/ith the earnest of the Spirit to be a peculiar people unto God, quit yourselves like men, and be strong; for he that is in us, is stronger than he which is in the world : and ye know, " that all that is born of God ovcreometh ' "'"'"^ the world, and this is our victory that overcometh the world, even our faith." Let the world fret, let it rage never so much, be it never so cruel and bloody ; yet be ye sure that no man can take us out of the Father's hands, for he is greater than all : " who hath not spared his own Son, but hath given him to death for us all ; and therefore how shall he not Avith him give us all things also? Who shall lay any thing to the charge of God's elect? It is God that justifieth : who shall then condemn? It is Christ that is dead, yea rather which is risen again, who is also at the right hand of God, and maketh request also for us. Who shall separate us from the love of Christ? shall tribulation, or anguish, or persecu- 352 LETTERS OF BISHOP RIDLEY. tion, or famine, or nakedness, or peril, or sword f — The rest ye know, brethren. We are certainly persuaded with St Paul, by the grace of our Lord Jesus Christ, that no kind of thing shall be able to separate us from the love of God which is in Christ Jesus our Lord. Which thing that it may come to pass, by the grace and mercy of our Lord Jesus Christ, to the comfort both of you and of us all, as we for our parts will continually, God willing, pray for you ; so, dear brethren in the Lord, with all earnest and hearty request, we beseech you, even in the bowels of our Lord Jesus Christ, that ye will not cease to pray for us. Fare ye well, dear brethren. The grace of our Lord Jesus Christ be with you all evermore, Amen. Yours in the Lord, Nicholas Ridley. THE SAME IN LATIN. (Coverdale.) Ad fratres qui Christum cum cruce am2)lectimtur. Gratia vobis et pax a Deo et Domino nostro Jesu Christo multiplicetur. Amen. Licet a vobis, fratres, nihil nuper ac- cepimus, neque vobis aliquid novi nunc nuntiandum habemus, tamen ideo visum est nobis aliquid vobis scribere, ut intel- ligatis nos memoriam vestri bonam habere perpetuam, sicut vos de nobis habere minime dubitamus. Veniente nuper ad nos harum latore, et annuntiante nobis vestram omnium in Domino constantiam, fortitudinem et patientiam multam, re- pleti sumus consolatione et gaudio, gratias agentes Deo et Patri per Dominum nostrum Jesum Christum, qui ita illu- minavit vultum suum super vos et lumine intelligentife spiritu- alis ita illustravit corda vestra, ut quod nuper (dum essetis in mundo liberi,) verbo et doctrina passim pra?stare sategistis, mmc propter Cliristum captivi, quantum licet, verbo, sed multo magis opere atque vestro exemplo, praestare non cessatis ; hoc est, sermonem vitse sustinentes, lucetis tanquam luminaria in mundo, in medio nationis pravse et tortuosse : idque tanto cum majore Domini nostri Jesu Christi gloria, fratrumque vestrorum eraolumento et utilitate, quanto nunc Satan magis sjevit, majoresque luei evangelicjE conatur induccre tenebras. LETTERS OF niSHOP RIDLEY. 353 De tenebris autem, quas nunc ecclesise Anglicanse Satan of- fundit, quis potest dubitare I Nuper Christus salvator, apos- toli, prophetse, et doctores ipsius, in tempio loquebantur popiilo Anglicano Anglice, ita ut ab eis qui pli erant et re- runi coelestium studiosi, in iis quae ad vita; aiternte redemp- tionem de necessitate salutis pertinebant, clare et absque senigmate facile intelligi poterant : nunc vero qua; ab illis olim in fedificationeni ccclesia; scripta sunt, leguntur in lin- gua peregrina, citra interpretationem, manif'este contra prse- ceptum Pauli apostoli ; ita ut a nemine prorsus, qui alienani et pei'egrinam illam linguara non didicerit, intelligi possint. Nuper sacrosancta ilia niysteria coelestia, quibus nos sibi Ohristus insevlt et suo corpori coinplantavit, atque nos inter nos mutuo colligavit, quibus natos Dei aluit, auxit, atque corroboravit ; denique quibus aut ordinem inter sanos docuit, aut segrotis vel anima vel corpore veluti salubria pliarniaea tradidit — omnia populo clare in sua lingua tradebantur, ita ut quisque, quanta et quae immensa a Deo accepisset, quid cuique ex Dei prfescripto deberet, quid in sua quisque vocatione pro- fessus esset et observare teneretur, unde languenti reniediuni esset petendum, facile is cui Deus menteni et aninuun htec intelligendi avidum dedit, quam facillime intelligere poterat : nunc vero omnia hxc ita traduntur, ut eorum omnium po- pulus Christi sanguine redemptus, et cui hxc maxime a Christo instituta sunt, ne tantillum quidem intelligere possit. Nuper (quum quid orare debemus ut oportet nescimus) Dominus noster Jesus Christus in sua, quam omnibus tradi voluit, oratione, atque etiam Spiritus sanctus in psalmis, hymnis, et cantionibus spiritualibus, qua; in sacris bibliis re- periuntur, universum populum Anglicanum Anglice docuit, ut et qua; petenda essent juxta voluntatem Patris peterent, et corda cum labiis in oratione conjungerent : nunc vero omnia sub involucro lingua; peregrina; jubentur claudi, unde neces- sario sequi oportet, populum nequo quid oret neque quid orare debeat posse intelligere : et quomodo potest cor voci conjungcre, quum, quid vox valeat, magis quam brutum in- telligere nequcat? Postremo, audio passim in pulpitis nunc damnari catechesim illam editam nuper in sermone vulgari. 0 malitiam daemoniacam, et humani generis per Christum saluti parta; plane invidam ! Omnino Satan tantam lucem 23 [ridi.ey.] 354 LETTERS OF BISHOP RinLEY. vulgari per orbem diu sustinere non potuit : nihil peqne in suo regno subvertendo efficere posse intellcxit, quam si a teneris annis saci'is imbuti pueri Christum didicissent ; iinde non tantum pueros, sed et senes atque rotate provectiores, qui ab infantia Christum prius non didicissent, una cum pueris Christum discere necesse erat. Ergo nunc exclamat et vo- ciferatur. Sed quid faciunt aliud, fratres, qui Satanre in hac impietate operam impendunt atque ministrant, quam ilH qui- bus Christus servator noster in evanjieho diruni illud inter- Matt, xxiii. minatur et intonat ? dicens : " Yie vobis qui clauditis regnum ante homines, qui tulistis clavem scientife : ipsi non introiistis, et introire volentes prohibuistis." Et unde, fratres, dixerimus has tetras et exitiosas tenebras in mundum invectas exha- lasse ? Unde, qua-so, quam ex fumo fornacis magni putei abyssi, ut jam obscuratus sit sol et aer ex fumo putei ? Jam jam proculdubio, fratres, apud nos puteus apertus est, locustse Apoc. ix. luxuriantur et Abaddon regnat. Ergo, fratres, qui estis Apoc. vii. Christi, qui signum Dei habetis in frontibus vestris, hoc est ai-ra Spiritus obsignati estis in populum peculiarem Deo, vi- 1 John iv. rihter agite et confortamini ; major enim est qui est in nobis Rom. viii. quam qui est in mundo. Scitis autem quod omne, quod na- tum est ex Deo, vincit mundum, et hjec est victoria quae vincit mundum, fides nostra. Fremat, frendat, et insfBviat quantumhbet mundus ; scitote quod nemo potest nos tollere de manu Patris, quia major est omnibus : qui proprio fiho suo • non pepercit, sed pro nobis omnibus tradidit ilium ; et proinde qui fieri potest ut non cum illo omnia nobis donet i Quis intentabit crimina adversus electos Dei ? Deus est qui jus- tificat : quis ille qui condemnet ? Christus est qui mortuus, immo et qui suscitatus est, qui et intercedit pro nobis. Quis nos separabit a dilectione Dei I Num afflictio ? Num an- gustia ? Num persecutio ? Num fames ? Num nuditas ? Num periculum ? Num gladius ? — Reliqua nostis, fratres. Speramus plane cum Paulo, per gratiam Domini nostri Jesu Christi, quod nihil prorsus nos poterit separare a dilectione Dei, quai est in Christo Jesu Domino nostro. Quod ut et vobis sit, et nobis omnibus contingat gratia et misericordia servatoris no.stri Jesu Christi, et nos pro vobis (Deo volente) indesi- nenter orabimus, et vos pro nobis ne aliquando orare desinatis, etiam atque etiam in visceribus Jesu Christi, fratres in Do- LETTERS OF BISHOP RIDLEY. 355 mine charissimi, quantum possumus obnixe precamur. Bene valete, fratres charissimi. Gratia Domini nostri Jesu Christi sit semper cum omnibus vobis. Amen. Vester in Domino, N. R. LETTER IX. (COVERDALE.) To my most dear Brother^ and reverend felloio Elder in Christ, Joiix Hooper, grace and jjeace. My clearly beloved brother and fellow elder, whom I reverence in the Lord, pardon me, I beseech you, that hitherto, since your captivity and mine, I have not saluted you by my letters : whereas, I do indeed confess, I have received from you (such was your gentleness,) two letters at sunchy times, but yet at such times as I could not be suffered to write unto you again ; or if I might have written, yet was I greatly in doubt, lest my letters should not safely come unto your hands. But now, my dear brother, forasmuch as I undei-stand by your works, which I have yet but superfi- cially seen, that we thoroughly agree and wholly consent together in those things which are the grounds and sub- stantial points of our religion, against the which the world so furiously rageth in these our days, howsoever in time past in smaller matters and circumstances of religion, your wisdom and my simplicity (I confess) have in some points varied : now, I say, be you assured, that even with my whole heart, (Grod is my witness,) in the bowels of Christ, I love you, and in truth, for the truth's sake which abidetli in us, and (as I am persuaded) shall by the grace of God abide with us for evermore. And because the world, as I perceive, brother, ceaseth not to play his pageant, and busily con- spireth against Christ our Saviour, ^\ith all possible force and power, exalting high things against the knowledge of God, let us join hands together in Christ ; and if wc cannot overtlu'ow, yet to our power, and as much as in us lieth, let us shake those high things, not with carnal, but with spiritual weapons ; and withal, brother, let us prepare our- selves to the day of our dissolution ; whereby after the slioi't 23—2 356 LETTERS OF BISHOP RIDLEY. time of this bodily affliction, by the grace of our Lord Jesus Christ, we shall triumph together with him in eternal glory. I pray you, brother, salute in my name that reverend fatlier, your fellow prisoner, Dr Crome ; by whom, since the first day that I heard of his most godly and fatherly con- stancy in confessing the truth of the Gospel, T have conceived great consolation and joy in the Lord. For the integrity and uprightness, the gravity and innocency of that man all England, I think, hath known long ago. Blessed be God therefore, which in such abundance of iniquity and decay of all godliness hath o-iven unto us, in this reverend old age, such a witness for the truth of his Gospel. Miserable and hard-hearted is he, whom the godliness and constant confes- sion of so worth}-, so grave, and innocent a man will not move to acknowledixe and confess the truth of God. I do not now, brother, require you to write any thing to me again ; for I stand much in fear lest your letters should be intercepted before they can come to my hands. Neverthe- less know you, that it shall be to me great joy to hear of your constancy and fortitude in the Lord's quarrel. And albeit I have not hitherto written unto you, yet have I twice, as I could, sent unto you my mind touching the matter which in your letters you required to know, neither can I yet, brother, be otherwise persuaded. I see, methinks, so many perils whereby I am earnestly moved to counsel you not to hasten the publishing of your works, especially under the title of your own name. For I fear greatly, lest by this occasion, both your mouth should be stopped hereafter, and all things taken away from the rest of the prisoners ; whereby otherwise, if it so please God, they may be able to do good to many. Farewell in the Lord, my most dear brother ; and if there be any more in prison with you for Chrisfs cause, I beseech you, as you may, salute them in my name ; to whose prayers I do most humbly and heartily commend myself and my fellow-prisoners, concaptives in the Lord : and yet once again and for ever in Christ, my most dear brother, farewell. LETTERS OF BISHOP RIDLEY. 357 THE SAME IN LATIN. (CoVERDALE.) Chariss'mo fratr'i et venerahili in Christo compresbi/fero loanni Hopero gratiam et pacem. DiLECTE frater et venerabilis in Christo compresbyter, condonet mihi precor tua dilectio, quod hactenus a tua cap- tivitate, tua simul et mea, tuara dilectionem meis literis non salutaverim, quando (ingenue fateor) mihi abs te (qute tua erat huraanitas) binae literse datte fuerunt, diversis quidem temporibus, sed eis semper profecto in quibus aut mihi per iniquitatem temporis rescribere bene non hcuit, aut, si rescrip- sissem, de Uteris ad te tuto perferendis multum dubitavi. Jam vero, charissime frater, quum ex ilHs tuis hicubrationibus, quas mihi non nisi obiter videre contigit, facile intelligo nos in iis «|uae sunt nostrse rehgionis fundamenta et bases omnium (ad- versus quas nmndus hodie tantopere insanit) probe convenire et in unum conspirai-e, utcuraque in rebus minoribus et reh- gionis appendicibus ohm tua prudontia et mea simphcitas in ahquibus (fateor) uterque suum sensum habebat : jam, inquam, cognoscat tua dilectio, quod ex aninio (Deus mihi testis est) in visceribus Christi te dihgam, frater in veritate, propter veritatem quae permanet in nobis, et, ut mihi persuasum ha- beo, per gratiam Dei pernianebit nobiscum in leternum, Quoniam autem (uti video, frater) mundus causam suam agere non cessat, et contra Christum Servatorem quantum potest maximis munitionil)US conspirat, ct summas conatur erigere altitudines adversus cognitionem Dei, jungamus, frater, dex-2Cor. x. tras in Christo, et pro nostro virih, quantumque in nobis situm erit, non armis carnahbus sed spiritualibus, si non pos- sumus demohri, saltern pulsemus illas altitudines : et simul nos jam, frater, prteparemus ad diem dissolutionis nostra), per quam cum Christo post momcntancam carnis istius nostrai afflictionem in jeternum, gratia Domini Jesu Christi, simul cum illo triumphabimus in gloria sempiterna. Obsecro, frater, saluta meo nomine venerandum ilium tuum concaptivum et mihi vere vencrabilem patrem D. Cromerum ; de quo (mihi crede) ex primo die quo de ejus sanctissima et ffravissima constantia in confessione veritatis evangelical au- divi, semper maximam consolationem maximumque gaudium 358 LETTERS OF BISHOP RIDLEY. concepi in Domino : integritatem enini ejus viri, gravitatem, et innocentiam, jamprldem universa pene (credo) novit Ang-lia. Benedictus igitur Deus, qui nobis in tanta abundantia iniqui- tatis, et in tanta ruina pietatis, talem nobis dodit in isthac veneranda canitie testem sui Evangelii veritati. Infelix quern tanti viri, tarn gravis et innocentis, pietas et constans con- fessio nihil permovere possunt ad cognoscendam veritateui Dei. Non peto jam, frater, ut mihi quicquam rescribas, multum enim vereor ne litersc intercipiantm* : quanquam scias mihi de tua constantia et fortitudine in Domini causa audii'e semper fore gratissimum. Et ut tuispi".ta- " ^ tious in men came liither. When you have read mine answers, send cambiidse _ _ ' inteniled. them again to Austin, except ye will put any thing to them. ^^ I trust, the day of our dehvery out of all miseries, and of our entrance into perpetual rest, and unto perpetual joy and felicity, draweth nigh. The Lord strengthen us with his mighty Spirit of grace ! If you have not what to write with, you must make your man your friend. And this bearer deserveth to be rewarded, so he may and will do you pleasure. jNIy man is trusty ; but it grieveth both him and me, that when I send him with any thing to you, your man will not let him come up to see you, as he may to Master Latimer, and yours to me. I have a promise to see how my answers were written in the schools, but as yet I cannot come by it. Pray for me, I be- seech you, and so shall I for you. The Lord have mercy of his church, and hghten the eyes of the magistrates, that God's extreme plagues light not on this realm of England ! Turn or ijurn. LETTER XIII, (Coverdale.) To Master Bradfoud. Dearlv beloved, I wish you grace, mercy, and peace. According to your mind I have run over all your papers ^ and This was ^ what I have done, (which is but small,) therein may appear, tiic coni- es- 1 11111 1- •ILL munion, Sir, what shall best be done with these things, now you must "iH' other thinifs, consider : for if they come in sight at this time, undoubtedly they must to the fire with their father ; and as for any safe- ^''"t ^° •'to peruse guard that your custody can be unto them, I am sure you <;e s hands. performed, , ^ . ° . . . read before. JNow i send you here mine answers in writing to yom- m.c. .second and third propositions, and do desire and require earnestly a copy of the same : and I shall, by God's grace, procure the pains of the writer to be paid for and satisfied accordingly. When I would have confirmed my sayings with authorities or reasons, you said there openly, that I should The MS. in the Library of Emm. Coll. Cambridge adds here, 3s. 4rf. Ed.] P I confess, without olj.jection to any one of them on my part. Ed.] 376 LETTERS OF BISHOP RIDLEY. have had time and place to say and bring whatsoever I could another time. And the same your saying was then there confirmed of other of the commissioners. Yea, and I dare say the audience also thought then that I should have had another day to have brought and said what I could say, for the declaration and confirmation of mine assertions. Novp that tliis was not done, but so suddenly sentence given be- fore the cause was perfectly heard, I cannot but marvel at all; and the due reformation of all things which are amiss I commit unto Almighty God, my heavenly Father, which by his dear Son our Saviour Christ, (whom he hath made the universal judge of all flesh,) shall truly and righteously judge both you and me. Master Prolocutor, I desire you, and in God's name re- quire you, that you truly bring forth and shew all my three answers, written and subscribed with mine own hand, unto the higher house of the convocation, and specially unto my Lord Chancellor, my Lords of Durham, Ely, Norwich, Worcester, and Chichester, and also to shew and exhibit this my writing imto them, which in these few lines I write here unto you. And that I do make this request unto you by this my writing, know you that I did take witness of them by whom I did send you tliis writing, and of those which were then with them present, that is, of the bailiffs of Oxford, and of Master Irish, Alderman, then there called to be a witness. By me, N. Eidley, April 23, 1554. LETTER XX. ^-1 Letter sent from Dr Ridley, late Bishop of London (when lying in the Mayor s house of Oxford, called Mr Irish), unto one William Punt, who brought at that time writings from Mr Hooper and Mr Bradford to Dr Ridley, Mr Craxmer, and Mr Latimer, to peruse^ and for that he could not come to him, this letter was sent unto the said William into the town. Anno 1554. MSS. Bibl. Emm. Coll. apud Cantab. Brother Punt, ye do know what hath bechanced unto my brother of late ; and the truth is also, that this tlu-ee or LETTERS OF EISHOP RIDLEY. 377 four days I have been somewhat in a fcn'ent heat, and felt in my body a disposition to an ague ; but, thanked be God, it assuageth. I have looked for none other, nor yet do, but every hour for some to come to make a search. I have in haste i-ead over the book, the three chapters. But mine advice is that they be not now pubhshed, lest they should be lost and no profit so might come by them ; for I know no state of men, neither of high degree or low, lord, lawyer, priest, or lay- man (as the world is set now), whom I think would gladly receive them, specially of those that are learned in the Latin tongue ; yea, and I fear that the setting (them) forth might be occasion to have the author of them more hardly to be handled, and so peradventure as he should be least able to do hereafter any more good either with his tongue or with his pen, which were a great pity. What this will come unto that they have gotten out by my brother-in-law's be- haviour, I cannot tell ; but it was not in my mind that any thing should have come abroad in my name, until our bodies had been laid at rest. Commend me to all the holy pri- soners in Christ, and desire them to pray for me unto our gracious Father, that as by my brother's trouble he hath somewhat increased my cross, so he will of his gracious goodness increase his gifts of grace to his glory and the furtherance of his truth. Amen, Yours, Nicholas Ridley. LETTER XXL (Coverdale.) To Master Bradford. Oh, dear brother, seeing the time is now come when it pleaseth the heavenly Father, for Christ our Saviour his sake, to call upon you, and to bid you to come, happy are you that ever you were born, thus to be awake at the Lord's calling. Euge^ serve bone et fidelis^ quia super pauca fiusti watt. xxv. fidelis, super multa te constituet, et intrabis in gaudium Do- ming. 0 dear brother, what meaneth this, that you are \} Well done, good and faithful servant: because thou hast been faithful over a few things, I will make thee ruler over many things, and thou shalt enter into the joy of thy Lord. Ed.] 378 LETTERS OF RISHOP RIDLEY. sent into your own native country ^ The wisdom and policy of the world may mean what they will; but I trust God will so order the matter finally by his fatherly providence, that some great occasion of God's gracious goodness shall be plenteously pom-ed abroad amongst his, our dear bretlu'en in that country, by this your martjTdom. Where the mar- tyrs for Clu'ist's sake shed their blood and lost their lives, oh what wondrous things hath Christ afterward wrought to his glory and confirmation of their doctrine ! If it be not the place that sanctifieth the man, but the holy man doth by Christ sanctify the place, brother Bradford, then happy and holy shall be that place wherein thou shalt suffer, and shall be with thy ashes in Claiist's cause sprinkled over withal. All thy country may rejoice of thee, that ever it brought forth such a one, which would render his life again in His cause of whom he had received it. Brother Bradford, so long as I shall understand that thou art in thy journey, by God's grace 1 shall call upon our heavenly Father, for Christ's sake, to set thee safely home : and then, good brother, speak you and pray for the remnant that are for to suffer for Christ's sake, according to that thou then shalt know more clearly. We do look now every day when we shall be called on, blessed be God ! I ween, I am the weakest many ways of our company ; and yet I thank our Lord God and heavenly Father by Christ, that since I heard of our dear brother Rogers' departing and stout confession of Christ and his truth even unto the death, my heart (blessed be God!) so rejoiced of it, that since that time, I say, I never felt any lumpish heaviness in my heart, as I grant I have felt some- times before. 0 good brother, blessed be God in thee, and blessed be the time that ever I knew thee. Farewell, farewell. Your brother in Christ, N. E. Brother, farewell. LETTERS OF BISHOP RIDLEY. 379 Tliis token piece LETTER XXII. (Coverdale.) To Master BRADFOun. Gratiam et pacem, <^c. Although I ween it is not yet three days ago since you heard from me, yet having such a messenger and so diversely enforced, I cannot but say something to you. What shall I thank you for your golden '^^^^^ token ? Wliat mean you, man ? Do you not know that we ^hfch'^he have mctum et amictum e penario regio^? I was so moved ifevVhir" with your token, that I commanded it straightway to be s[i°psi(je, had to Bocardo, which is our common gaol. I am right Bocanio."^ glad of Austin's return, for I was (as I told you) careful'' ?a,ixious. for him. Blessed be God that all is well ! I have seen what he brought from you, and shortly surveyed the whole, here"Ha?ry ^ but in such celerity, that others also might see the same ward'fre^r'" before Austin's return : so that I noted nothing but a con- wlloS' fused sum of the matter, and as yet what the rest have "reatisea- done, I can tell notliing at all, and it was at the writing free dK-*^'^ hereof in their hands. To your request and Austin's earn- Bradford'^'' est demand of the same, I have answered him in a brief Ri'iUey,''^' letter, and yet he hath replied again : but he must go with- and Latimer out any further answer of me for this time. I have told desiring M. Austin that I, for my part, as I can and may for my S'.sweVtiie tardity and dulness, will think of the matter. We are so now ordered and straitly watched, that scantly our servants dare do anything for us : so much talk and so many tales (as is said) are told of us abroad. One of us cannot easily nor shortly he of" the knowledge of another's mind, and you know I am youngest many ways. Austin's persuasions may do more with me (in that I may do conveniently in this matter,) armed with your earnest and zealous letters, than any rhetoric either of Tully or Demosthenes, I ensure you thereof. With us it is said that Master Grimbold was adjudged to be hanged, drawn, and quartered ; of whom we hear now, that he is at liberty. So we heard of late, that Master Hooper was hanged, drawn, and quartered, indeed, not for heresy but for treason; but blessed be God, we \} Food and clothing at the royal charge. Ed.^ P Attain to. Ed.] 380 LETTERS OF BISHOP RIDLEY. hear now that all is true in like. False tonjxues will not cease to lie, and mischievous hearts to imagine the worst. Farewell in Christ : and token for token now I send you not; but know this, that (as it is told me) I have two scarlet gowns that escaped, I cannot tell how, in the spoil, whereof you shall have your part. Commend me to all our bretlnren, and your fellow-prisoners in the Lord. Yours in Christ, N. R. LETTER XXin. (Coverdale.) To Augustine Berneher. Brother Augustine, I bless God with all my heart in his manifold merciful gifts given unto our dear brethren in Christ ; especially to our brother Rogers, whom it pleased him to set forth first, no doubt but of his gracious goodness and fatherly favour towards him. And likewise, blessed be God in the rest — as Hooper, Saunders, and Taylor, whom it hath pleased the Lord likewise to set in the fore-front of the battle against his adversaries, and hath endued them all, so far as I can hear, to stand in the confession of his truth, and to be content in his cause, and for his gospel's sake, to lose their life. And evermore, and without end, blessed be even the same our heavenly Father for our dear and entirely beloved brother, Bradford, whom now the Lord, I perceive, calleth for : for I ween he will no longer vouchsafe him to abide among the adulterous and wicked generation of this world. I do not doubt but that he, for those gifts of grace which the Lord hath bestowed on him plenteously, hath holpen those who are gone before in their journey, that is, hath animated and encouraged them to keep the high way, ^et sic cicrrere tUi tandem acciperent premium. The Lord be his comfort, whereof I do not doubt, and thank God heartily that ever I was acquainted with him, and that ever I had such a one in my house. And yet again I bless God in i^otomar- our dear brother, and of this time protoinartyr, Rogers, that tyr' whom calling to be a prebendary preacher \} And so to run that at length they might receive the prize. Ed.] Note the lyins spirit of the pa- pists, whereby you may see whose children they are. M.C. LETTERS OF BISHOP RIDLEY. SSI of London. And now because Grindall is gone (the Lord jje/aygfjfg'' I doubt not hath and knoweth wherein he will bestow him), I "jfalsuffemi trust to God it shall please him of his goodness to strengthen '^"odydays! me to make up the trinity^ out of Paul's church to suffer for Christ, whom God the Father hath anointed, the Holy Spirit doth bear witness unto, Paul and all the apostles preached. Thus fare you well. I had no paper; I was constrained thus to write. LETTER XXIV. From Augustine Berneher to Ridley. MSS. Bibl. Emm. Coll. apud Cantab. Although I am so weary as any man can be, by the reason of my journey I have had this day, yet I cannot but write two or three words to your lordship, desiring you for God's sake to pardon me because of my long absence con- trary to my promise : but if you had known whereabouts I had been occupied, I am sure you would pardon me, although your lordship shall understand that I had no time at all to write out your book, the which thing truly is a great sorrow unto me. I have brought them all again, lest peradventure you should have need of them ; and if so be that your good- ness would let me have them for a while, I would copy them out with all haste possible. Good my lord, conceive nothing against me, for since my departure hence there hath been such turmoilings as never was in London, as I doubt not but your lordship hath heard of it. As yet all things go forward to the great pain of godly ministers and the perpetual shame of the peo- ple. The best tragedy to describe it would ask a great deal of time. If so be that your lordship hath not heard of the matter, I shall certify the same by my simple writing. My lord, I pray you as you have at all times (preserved) your books, so I trust you will do forward ; and if so be that God shall take your lordship out of this misery, I The otlier two were Rogers and Bradford, prebendaries of St Paul's. Ed.] 382 LETTERS OF BISHOP KIDLEY. would by all means possible get them in print beyond the seas, where I shall have the help of learned men, Mr Bradford moveth to-morrow towards Lancashire with my lord of Derby. I have promised him to meet him at Coventry ; therefore I pray you let me hear of you this day, for to-morrow I will be gone very early. LETTEE XXV. (Covebdale.) To Augustine Berneher. Brother Augustine, I thank you for your manifold kind- Thisaims ness. I have received my lady''s grace''s alms, six royals ^ was sent _ j ^ a > j ^ ^™bythc six shillings, and eight pence. I have wTitten a letter here therine tuito her srace, but I have made no mention thereof; where- Dachess of ~ ' Suffolk, til fore I desire you to render her grace hearty thanks. Blessed whom he •' . aTvorthyiet ^^^i ^s for myself I want nothing, but my lady's alms t^^j^^^ijllj'' is Cometh happily to reheve my poor brother's necessity, whom written both 3^^^ know they have cast and keep in prison ; as I suppose, others""'^ you know the cause why. Farewell, brother Austin, and take good heed, I pray you, and let my brother's case make you the more warj\ Bead my letter to my lady's grace. I would Mistress Wilkinson and Mrs AVarcup had a copy of it : for although the letter is directed to my lady's grace alone, yet the matter thereof pertaineth indifferently to her grace and to all good women, wliich love God and his word in deed and truth. Yoiu-s in Christ, N. R. LETTER XXVI. (Fox.) To Augustine Bernehee. Brother Austin, where you desu'e so earnestly to know ray mind in that part of the husband's letter unto his wife, wherein he pei-mitting her "to do as she may, when she \} Rial or royal, a gold coin worth in 1 Henry VIII. l\s. Sd., in 2 Ed. VI. 13s. Gd., and in 2 Elizabeth los. Ed.] LETTEKS OF BISHOP KIDLEY. 383 cannot do what she would,'" giving this reason, " that she nmst keep her reHgion as she may in this realm, and God shall accept her will, and shall impute the fault to others:" also saying, " ^Vhat blame is in her, if she use the religion here as she may, though it be not as she would?" — this seemeth to me to be a perilous saying, wherein I fear me the man tendereth his wife too much. I wish rather he had counselled her to depart the realm: for peradventure, she tarrying, to have bidden her openly and boldly, when she should have been commanded to follow ungodliness — to have bidden her, I say, there [and] then to have confessed the truth, and to have stood in it — he thought, and per- adventure knew, was more than she was like to do. But I suppose, if she had considered more deeply her husband's mind in writing — that his counsel savoured of his so tender a zeal towards her, [rather] than of the contempt of all worldly and carnal affections, which ought to be in Chrisfs cause ; and upon the same had required licence to have departed the realm ; yea, and then had departed indeed, rather than, after certain knowledge had of their ungodly ways, to seem to allow the same by her, in this case, open acts, and so not to have followed her husband's former counsel ; I think she shoidd less have offended her husband than she doth now, in tliat she hath made his letter, — not so warily written (me- thinks) as I would have wished it had been (if it were her deed^) — to have come to the knowledge of those that will use it, and construe it to the worst, to the defence of and maintenance of ungodly ways. Nicholas Ridley. LETTER XXVII. (Coverdale.) To Mistress Glover, a woraan zealous and hearty in tlie cause and furtherance of God's rjospel. Mistress Glover, I wish you grace and peace ; and al- though I am not acquainted with you, yet nevertheless. If it were by her means that her husband's letter was made public. Ed.] 384 LETTERS OF BISHOP KIDLEY. hearing that your husband, Master Glover', is in prison for God's word's sake, and also that you are a woman hearty in God's cause, and, thirdly, that old father Latimer is your uncle or near cousin, whom I do think the Lord hath placed to be his standard-bearer in our age and country against his mortal foe antichrist, I was thus bold to write unto you in God's behalf, to do according to the report which I hear of } ou ; that is, that you be hearty in God's cause, and hearty to your Master Christ, in furthering of his cause and setting forth his soldiers to his wars to the uttermost of your power. Let no carnality nor worldly regard of any 'hinder, thing lef* you to declare your true heart, which you are said to bear to your Master Christ above all other things. Be hearty now also to your husband, and declare yourself to love him in God, as the true faithful christian woman unto her husband is bound to do. Now, seeing your husband, which is set by God's ordinance to be your head, is ready to suffer and abide in adversity by his Master's cause, and to cleave to his head Christ, see likewise that you do your duty ac- cordingly, and cleave unto him your head : suffer with him that you may further his cause. His cause now I under- stand to be Christ's cause ; and therefore beware, good sister in Christ, that in no wise ye hinder it. Love so his body, and the ease and wealth thereof, as your love may further him to the winning both of body and soul unto everlasting life. And this love shall both God allow, your husband shall have just cause to rejoice thereof, and all the godly to com- mend you therefore, and to number you, for the same, among the godly and holy women of God. To your husband I have witten more. And thus fare you well now, good dear sister in our Saviour Christ. I was the bolder to write unto you, for that I understood my dearly beloved brother Austin, would. whom I call Faustus, should be the carrier; a man whom I tliink God hath appointed to do much pleasure for his prest^ servants to his wars. Yours in Christ, N. R. He was burned at Coventry a short time before Bishop Ridley suffered martyrdom. En.] Ready, zealous. Ed.] LETTERS OP BISHOP KIDLEY. 385 LETTER XXVIII. (Coverdale.) To a friend that came to visit him in prison, but could not speak tfith Mm. Well beloved, I tliank you heartily for your manifold kindness, but the Lord shall (I trust) acquit you your meed''. ^.oJj"''^'; Though Satan rage, the Lord is strong enough to bridle him, and to put an iron chain over his nose when it shall please him. In the mean time they that are the Lord's will flee unto him, and assuredly he will not forsake them that seek unto him in very deed and in truth. This bearer, my man, is trusty, you may send your token by liim. Let Nicholas keep still the shirts. The Lord reward that lady AVj-att, which for his sake hath thus remembered me : I do not know her person. What can I render to Mistress Wilkin- son for all her benefits? Nothing surely, but to desire the Lord to acquit'' her with his heavenly grace. If you tarry ' rcTi^to. I shall have more to say to you, peradventure, hereafter. Now, Vale in Domino charissime. Youi'S in Christ, N. K. LETTER XXIX. (Coverdale.) To a Cotisl7f of his. God's Holy Spirit bo with you now and ever, Amen. When I call to remembrance, beloved cousin, the state of those that for fear of trouble, either for loss of goods, will do in the sight of the world those things that they know and be assured are contrary to the will of God, I can do no less but lament their case; being assured that the end thereof will be so pitiful, without speedy repentance, that I tremble and fear to have it in remembrance. I would to God it lay upon some earthly l)urden, so that freedom of conscience might be given unto them. I write, as God knoweth, not of presumption, but only lamenting their state, P According to Gloucester Ridley, this cousin was Mabel, grand- daughter of Lord Dacre, married to his cousin Nicholas Ridley. En.] 25 [ridley.J 386 LETTERS OF BISHOP RIDLEY. who, I thought, now in this dangerous time should have given both you and me comfortable instructions. But, alas ! instead thereof we have persuasions to foUow (I lament me to rehearse it) superstitious idolatry ; yea, and that worst of all is, they will seek to prove it by the Scripture. The Lord for his mercy turn their hearts. Amen. Yours, N. R. LETTER XXX. (Coverdale.) A Letter of Master Edmund Grixdall, then heing in exile for the testimony of the truth, and now^ Bishop of London, to Dr Ridley, prisoner in Oxford, which ice thought good here to j^^ace; for that the Utter following is an ansicer tliereof Gratiam^ et consolationem a Domino et servatore nostra Jesio Christo. — Sir, I have often been desirous to have written to you, and to have heard from you, but the iniquity of the times have hitherto always put me forth of all hope and comfort. Now at this present God seemeth to offer some likelihood that these might come to your hands, which I thought to use, referring tlie rest to God's disposition. Your present state not I only (who of all other am most bound,) but also aU other our bretloren here, do most heartily lament, as joined with the most miserable capti\ity that ever any church of Christ hath suffered. Notwithstanding we give God most humble thanks, for that he hath so strengthened you, and others your concaptives, to profess a good profes- sion before so many witnesses. And I doubt notliing, but he that hath called you and them, not only to believe upon him but also to suffer for him, doth not leave you destitute of that unspeakable comfort, which he useth to minister abundantly to his in the school of the cross. He grant that his name may be glorified in you, whether it be by life or death; as may be most to his honour and your everlasting consolation. [} Grace and consolation from our Lord and Saviour Jesus Christ. Ed.] LETTERS OF BISHOP RIDLEY. 387 Sir, I thought it good to advertise you partly of our state in these parts. We be here dispersed in divers and several places. Certain be at Tigury^ good students of either university a number, very well entreated of Master Bullinger, of the other ministers, and of the whole city. Another number of us remain at Argentine^, and take the commodity of Master Martyr's lessons, who is a very notable father. Master Scory and certain other with him be in Friesland, and have an English church there, but not very frequent''. ' •^•'O"''!'^''- The greatest number is at Frankfort, where I was at this present by occasion, a veiy fair city, the magistrates favour- able to our people, with so many other commodities as exiles can well look for. Here is also a church, and now (God be thanked) well quieted by the prudence of Master Coxe and other which met here for that purpose. So that now, we trust, God hath provided for such as will flee forth of Baby- lon a resting place, where they may truly serve him and hear the voice of their true pastor. I suppose in one place and other dispersed, there be well nigh an hundred students and ministers on tliis side the seas. Such a Lord is God, to work diversely in his, according to his unsearchable wis- dom, who knoweth best what is in man. Primus est mc- toriw'^ titidtts, Gentilium manibus apprehensum Dominmn confiteri. Secundus ad gloriam gradus est, cauta secessione jj^jpg"^* suhfractum Domino reservari. Ilia puhlica, hwc privata con- fessio est. Ille judicem seculi vincit, hie contentus Deo sua judice conscientlam puram cordis integritate cnstodit. Illic fortifudo pron/ptior, hie solicitudo securior. Ille appropin- P Zurich. Ed.] [=< Strasburg. Ed.] S. Cypriani de lapsis. Op. Ed. Ben. Par. 1726, p. 182. The first title of victory is for one, who taken by the hands of the Iieathen con- fesses the Lord — the second path up to glory is taken by that man who by a prudent withdrawing is preserved to the Lord. The fomier is a public, the latter a private confession. The former challenges and obtains the verdict of this present world — the latter, content that God should be his judge, preserves a pure conscience in the integrity of his heart. In the former case is there a more prompt fortitude, in the latter a more secure solicitude — the one, when his hour approaches, is found already mature ; the other perchance is reserved, who having left liis patrimony, on that account has departed, because he would not deny [his faith], but had he been detained, would also liimself have confessed it. Ed.] 25—2 388 LETTERS OF BISHOP RIDLEY. qiiante Tiora sua jam maturus inventus est. Hie foiiasse dilatus est, qui patrimonio derelicto idcirco secessit, quia non erat negaiiirus, confiteretur utique si fuisset et ipse detenius. We have also here certain copies of your answers in the disputation ; Item Antoniana objecta cum responsione. The treatise in Enghsh against transubstantiation, which in time shall be translated into Latin. It hath been thought best not to print them, till we see what God will do with you ; 'for fear of. i^qii^ fQj-c incensing of their malicious fury, and also for re- straining you and others from writing hereafter, which should be a greater loss to the church of Christ, than forbearing of these for a time. If I shall know your will to be otherwise in it, the same shall be followed. Thus much I thought good to let you understand concerning these matters, and concerning the poor state of men here ; who most earnestly and incessantly do cry unto God for the delivery of his church, to behold the causes of the afflicted, and to hear the groans of his imprisoned, knowing that you, who in this state have more familiar access unto God, do not forget us. God comfort you, aid you, and assist you with his Spirit and grace, to continue his unto the end, to the glory of his name, the edification of his church, and the subver- sion of antichrist's kingdom. Amen. E. G. From Frankfort, the 6th of !May, 1555. LETTER XXXI. (Coverdale.) The Answer of Dr Ridley to the former Letter. Blessed be God, our heavenly Father, which inclined your heart to have such a desire to write unto me ; and blessed be he again, which hath heard your request, and hath brought your letters safe unto my hands : and over all this, I bless him through our Lord Jesus Christ, for the great comfort I have received by the same, of the know- ledge of your state, and of other our dearly beloved brethren and countiymcn in those parts l^eyond the sea. LETTERS OP BISHOP r.IDLEY. S89 Dearly beloved brother Grindall, I say to you, and all the rest of our brethren in Christ with you, Rejoice in the Lord; and as ye love me and the other my reverend fathers and concaptives, (which undoubtedly are gloria Christi'^), °f ch?ist7 lament not our state ; but I beseech you and them all to give unto our heavenly Father, for his endless mercies and unspeakable benefits even in the midst of all our troubles given unto us, most hearty thanks. For know ye, that as the weight of his cross hath increased upon us, so he hath not nor doth not cease to multiply his mercies to strengthen us ; and I trust, yea, by his grace, I doubt nothing, but he will so do for Christ our ^Master's sake even to the end. To hear that you and our other brethren do find in your exile favour and grace with the magistrates, ministers, and citizens at Tigury', at Frankfort, and otherwhere, it doth greatly comfort (I dare say) all here that do indeed love Christ and his true word. I ensm-e** you it warmed my ' "ss^re- heart to hear you by chance to name some, as Scory and Coxe, fcc. Oh that it had come in your mind to have said somewhat also of Cheeke, of Turner, of Leaver, of Samp- .son, of Chambers; but I trust to God, they be all well. And, Sir, seeing you say that there be in those parts with you of students and ministers so good a number, now there- fore care you not for us, otherwise than to wish that God's glory may be set forth by us. For whensoever God shall call us home, (as we look daily for none other but when it shall please God to say, "Come,'") ye, blessed be God, are enough through his aid to light and set up again the lantern of his word in England. As concerning the copies ye say ye have with you, I wonder how ever they did wander and could find the way to come to you. My disputation, except you have that which I gathered myself after the disputation done, I cannot think ye have it truly. If ye have that, then ye have therewithal the whole manner after the which I was used in the disputation. As for tlie treatise in English, Contra transiihsiantiationem", \} Zurich. Ed.] P As for the treatise in English against transubstantiation, I can scarcely be induced to believe it worth translating into Latin. As to the rest, whatever may happen, I should in no manner wish, tliat any 390 LETTERS OF BISHOP RIDLEY. viz possum adduci, ut credam o])er(p pret'mm fore ut in La- tinmn trans/erahir. Caderum quicquid sit, nullo modo velim ut quicquam quocunque modo meo nomine ederetm\ donee quid de nobis Domimis constituent fieri, vobis 2)rius certo consti- terit: and thus much unto your letters. Now, although I suppose ye know a good part of our state here, (for we are forthcoming even as when ye departed, &c.) you shall understand that I was in the Tower about the space of two montlis, close prisoner; and after that, had granted to me without my labour the Hberty of the Tower, and so conti- ' sanction, nued about half-a-year ; then, because I refused to alloW^ the mass with my presence, I was shut up in close prison again. The last Lent save one, it chanced by reason of the tu- mult stirred up in Kent\ there was so many prisoners in the Tower, that my Lord of Canterbury, Mr Latimer, Mr Bradford, and I, were put altogether in one prison, where we remained still almost to the next Easter ; and then we three, Canterbury, Latimer, and I, were suddenly sent a Uttle before Easter to Oxford, and were suffered to have nothing with iLs, but that we carried upon us. About the Whitsun- tide following was om" disputations at Oxford ; after the which was all taken from us, as pen and ink, «S:c. ; our own ser- vants were taken from us before, and every one had put to him a strange man ; and we each one appointed to be kept in several" places, as we are unto this day. Blessed be God, we three at the ^™ting hereof were in good health, and (in God) of good cheer. We have looked long ago to have been despatched ; for we were all three on one day, \ntliin a day or two of our disputations, of Doctor ^Veston, (being the head commissioner), condemned for heretics ; and since that time we remain as we were of him left. The Lord's will be fulfilled in us ; as I do not doubt, but by liis gi'ace it shall he to his glory and cm- endless salvation, through Jesus Christ our Lord. Likewise the Lord hitherto hath preserved, above all our thing should in any way be published in my name until you are made certainly acquainted with what it may have pleased the Lord to deter- mine concerning us. En.] [} AV'yatt's Insurrection. Ed.] [[" Separate. Ed.] LETTERS OF BISHOP RIDLEY. 391 expectation, our dear brother, and in Clii-isfs cause a strong- champion, John Bradford. He is Hkewise condemned, and is ah'eady dehvered unto the secular power, and writs (as we have heard say) given out for his execution, and called in again. Thus the Lord, so long as his blessed pleasure is, preserveth whom he listeth, notwithstanding the wonder- ful raving of the world. Many (as we hear say) have suf- fered valiantly, confessing Christ's truth, and nothing yielding to the adversary, yea, not for the fear or pains of death. The names of them which I knew, and have now suf- fered, are these : — Farrar, the Bishop of St David's; Hooper, the Bishop of Worcester ; Rogers, tims olim comprehendarius^; Doctor Taylor, of Hadley ; Mr Saunders ; and one Tomkins, a weaver : and now, this last day, Mr Cardmaker with another were burnt in Smithfield at London, and many others in Essex and Kent, whose names are written in the book of life, whom yet I do not know. West, your old companion, and sometime mine officer. Tins west alas ! hath relented, (as I have heard) ; but the Lord hath relented and shortened his days, for anon he died and is gone. Grim- ai^ainst his conscience* bold was caught by the heel and cast into the Marslialsea, siiortiy after . ])ineil away but now IS at liberty again ; but 1 fear me he escaped not and died for . . . sorrow. without some becking and bowing (alas) of his knee unto m-c. Baal. My dear friend Thomas Eidley, of the Bull Head in Cheape, which was to me the most faithful friend that I had in my trouble, is departed also unto God. My brother Sliipside, that hath married my sister, hath been almost half a year in prison, for delivering (as he was accused) of cer- tain things, I ween, from me ; but now, thanks be to God, he is at liberty again, but so that the bishop hath taken from him his park. Of all us three concaptives at Oxford I am kept most strait, and with least lil^erty ; '^vel quia ciro in cujus ajdibus Once tliy fellow prcljondary. En.] p Either ])ecause the man in whose house I am a prisoner is ruled (though he be the mayor of the city) by his wife, an old ill-tempered and most superstitious woman, who indeed takes it to herself as a mat- ter of praise, that she is said to guard me most strictly and cautiously. The man himself, however, whose name is Irish, is good-tempered enough to every body, but to liis wife most obsequious. Now although, as you 392 LETTERS OF BISHOP RIDLEY. ego cusfodior, uxor dominatiir (licet modo sit ptxcfectus civi- tatis) niulier vetula, morosa, et superstitiosissima ; qucG etiam Jioc sibi laiidi ducit, quod me dicatur arctissime et cautissime custodire ; vir autem ipse, Irischius nomine, mitis satis est omnibus, uxori vero 2)lusquam obsequentissimus. Licet uxoreni (uti nosti) nunqiiam kabuerim, tamen ex hac qmtidiana coti- suefudine, qiiam cum isfis conjugibus habeo, videor mihi non- nihil posse intelligere, quam grave malum ct intolerabile jugum sit cum mala midiere in conjugio coUigari, Recte ergo sa- 2nens dixit. Uxor bona donum Dei ; et iterum, Mulieris bonce beatus vir. Vel hccc, inquam, causa est, vel quia a magnis niagistratibus (nescio quas ob causas) illud est, tit ita fieret, ipsis mandatum; id quod illi, siquando de mea nimia servi- tute apud eos conqueror, sedulo sape rursus mihi inculcant. At Cambridge, (as I hear say), ^omnes studiorum et sta- tiitorum reformationes nuper factce nunc sunt denuo deformatcB et deletcc, et omnia sunt in pristinum chaos et in antiquum 'papismum reducta: omnes collegiorum pra'fecti qui sinceritati evangelii favebant, vel qui conjugati erant, loco moti sunt, et alii p)apistica^ factionis in eoruni loca surrogati; quod et de sociis collegiorum, qui noluerunt fiectere genu Baali, factum know, I have never myself had a wife, yet from my daily association with this couple I seem in some measure to understand, how great an evil and intolerable a yoke it is to be joined in wedlock with a bad woman. Rightly therefore has the wise man said, A good wife is the gift of God, and again. Blessed is the husband of a good woman — Either I say this is the cause, or because this has been so commanded them by the higher powers, (from what causes I know not) — which they, if ever I complain of my too strict imprisonment with them, often and diligently impress upon me. Ed.] P All the reformations lately made with regard both to statutes and to studies are now again deformed and invalidated, and every tiling reduced to its pristine chaos and ancient papistry. All those heads of Colleges who favoured the purity of the Gospel, or who were man-ied, are removed from their places, and others of the popish faction placed in their stead; and this also I hear to be the case with those fellows of Colleges who would not bow the knee to Baal. Nor is this to be wondered at, for the same Ime of conduct has been every -where pursued throughout all the realm of England — to all Archbishops, Bishops, -Deans, Prebendaries, ministers of churches, and towards all the clergy; and to tell you much naughty matter in a few words. Papistry reigns every where among us in all its pristine strength. En.] LETTERS OF BISHOP RIDLEY. 393 esse audio. Nec minm ; nam ct istud 2}assiiU factim est in universo regno Anglice in omnibus Archic2nscopis, Ej.nscopis, Becanis, prelendariis, sacerdotibus ecdesiarum, et in toto clero ; and to tell you much naughty matter in a few words, Pa- pismus apud nos iibique in pleno sua antiqiio rolore rcgnat. The Lord be merciful, and for Christ's sake pardon us our old unkindness and unthankfulness ; for when he poured upon us the gifts of his manifold graces and favour, (alas) we did not serve him nor rendered unto him thanks ac- cording to the same. We pastors, many of us, were too cold, and bare too much (alas) with the wicked world ; our magistrates did abuse, to their own worldly gain, both God's gospel and the ministers of the same ; the people in many places was wayward and unkind. Thus of every side, and of every sort, we have provoked God's anger and wrath to fall upon us. But blessed might he be, that hath not suf- fered his to continue in those ways, which so wholly liave displeased his sacred majesty ; but hath avv-aked them by the fatherly correction of his own Son's cross, unto his glory and our endless salvation, through Jesus Christ our Lord. My daily prayer is (as God doth know), and by God's grace shall be so long as I live in this world, for you my dear brethren that are fled out of your own country, because ye will rather forsake all worldly things, than the truth of God's word. It is even the same that I used to make to God for -all those churches abroad through the world, which have forsaken the kingdom of Antichrist, and professed openly the purity of the Gospel of Jesus Christ : that is, that God our eternal Father, for our Saviour Christ's sake, will daily in- crease in you the gracious gift of his heavenly Spirit, to the true setting forth of his glory and of his Gospel, and make you to agree brotherly in the truth of the same, that there rise no root of bitterness among you, that may infect that good seed that God hath sown in your hearts already ; and finally, that yom- life may be so pure and so honest, according to the rule of God's word, and according to that vocation whereunto we are called by the Gospel of Christ our Saviour, that the honesty and purity of the same may provoke all that shall see or know it to the love of your doctrine, and to love you for your honesty and virtue's sake, 394 LETTERS OF BISHOP RIDLEY. and so both in the brotherly unity of your true doctrine, and also in the godly virtue of your honest Hfe, to glorify our Father which is in heaven. '^Ex nostratihus magni aliqiwt tmgisiraius, Cancellarim Wint. Comes Arimdellits, et dominus Pachetus^ jam legatione fanguntur una cum Cardbiali Polo, in 2)artibiis transmarinis^ ad componendam (uf aimit) pacem inter imperatorem, regem nostrum, et Francorum regem. Post iUorum magistratuum mstrorum reditum, et partnm reginoe, quern jam quotidie ex- pedamus, etiam aliquandiu expectavimus, quemque Dens pro sui nominis gloria dignetur bene illi fortmiare, ms tunc statim nihil aliud qnam nostra? confessionis de hoste nostro antiquo triumplMles in Domino coronas expectamus. Omnium vestriim precibus me hmiUlime et ex toto corde commendo ; in primis fuis, o charissime in Christo frater et dilectissiine Grindalle, et cluirissim^rum fratrum et unice mihi in Domino dilectorum, Checi, Coxi, Turneri, Leveri, Samp- sonis, CJiamberi, et omnium fratrum mstrorum et conterra- neorum qui apud vos degunt, et diligunt Dominum nostrum Jesum Christum in veritate. Commendo etiam vobis reveren- P Certain great persons of onr government — Winchester the Chan- cellor, the Earl of Arundel and Lord Paget are now engaged in an embassy together with Cardinal Pole, in the parts beyond sea, to nego- ciate, as they say, a peace between the emperor, our Sovereign*, and the king of the French. After the return of these our nobles, and the con- finement of the Queen, which we now daily look for, and have indeed for some time expected, (and which may God for the gloiy of his name vouchsafe to render happy to her), we then expect nothing else than the immediate cro-^Tis of our confession from oux ancient foe. I commend myself most humbly and with all my heart to the prayers of you all. In the first place to thine, my most dear and beloved brother in Chiist Grindall, and of those brethren most dear to me and only beloved in the Lord, Cheke, Cox, Turner, Lever, Sampson, Chambers, and of aU our brethren and fellow countrjTnen who are residing among you, and who in truth love our Lord Jesus Christ. I commend also unto you my most reverend fathers and fellow prisoners in the Lord, Thomas Cranmer, most worthy indeed of the title of Chief Pastor and Arch- bishop, and that veteran, the true apostle of our Anglican people and of Clirist, Hugh Latimer. Pardon me, my brother, the prolixity of this letter, for after this I believe you wiU never again be troubled, my dearest brother, with letters of mine. Oxford. Ed.J [* Ridley uses the word "regem", referring without doubt to Philip, then king of Spain, and titular king of England ; and possibly under the apprehension that should his letter be intercepted, an accusation of treason might otherwise be grounded on it against him. Ed.] LETTERS OF BISHOP RIDLEY. 395 dissimos patres et concapthos meos in Domino, Thomam Cran- menim, jam vere tnagni pastor is et ArcMpresulis nomine dignissimum ; et veteranum ilium nostrm gentis Anglicanw mrum apostolum et Christi, H. Latimermi. Condona miki, /rater, harum j^^'olixitatem ; no7i enim posthac, credo, cJiaris- sime /rater, meis Uteris jam amplius aliqimndo turbaheris. Oxonii. LETTER XXXII. (Coverdale.) A Letter which he v:rote as his last Farewell', To all his true and /aith/id /riends in God, a little be/ore he sneered: icith a sharp admonition, by the way, to the papists, the enemies 0/ the truth. At the name of Jesus let every knee bow, both of things in heaven, and things in earth, and things under the earth ; and let every tongue confess that Jesus Christ is the Lord, unto tlie glory of God the Father. Amen. As a man minding to take a far journey, and to depart from his famihar friends, commonly and naturally liath a desire to bid his friends farewell before his departure ; so likewise now I — looking daily when 1 should be called for to depart hence from you, (0 all ye my dearly beloved bretlu-en and sisters in our Saviour Christ, that dwell here in this world!) having a like mind towards you all, and also (blessed be God) for this such time and leisure, whereof I right heartily thank his heavenly goodness, — do bid you all, my dear brethren and sisters (I say) in Christ, that dwell upon the earth, after such manner as I can, farewell. Farewell, my dear brother, George Shipside, whom I have ever found faithful, trusty, and loving in all states and con- ditions, and now in the time of my cross, over all other to P These Farewells appear to have been written between the first day of October, 1555, when he was condemned at Oxford by the bishops of Lincoln, Gloucester, and Bristol, and the sixteenth of the same month, when he was burned. It was during this interval that Lord Dacre offered ten thousand pounds to the Queen if slic would spare Ridley's life, which was refused. Ed.] 290 LETTEKS OF BISHOP KIDI.EY. rae most friendly and stedfast. and (tliat wliich liked me best.) over all other tilings in God's cause ever hearty. Farewell, my dear sister Alice, his wife : I am glad to hear of thee that thou dost take Clu-isfs cross, which is laid now (blessed be God) both on thy back and mine, in good part. Thank thou GOD that hath given thee a godly and a lo\ing husband : see thou honour liim and obey him, accord- ing to God's law. Honom- thy mother-in-law, his mother, and love all those that pertain unto him, being ready to do them good, as it shall he in thy power. As for thy children, I doubt not of thy husband, but that he which hath given liim a heart to love and fear God, and in God them that pertain unto liim, shall also make him friendly and beneficial unto thy chUdreu. even as if they had been gotten of his own body. Farewell, ray well-beloved brother, John Ridley, of the "\\'alto\Mie, and you my gentle and lo\"ing sister, Elizabeth; whom, beside the natural league of amity, your tender love which you were said ever to bear towards me above the rest of your brethren, doth bind me to love. My mind was to have acknowledfjed this vour loving affection, and to have • requiteJ. acquitted* it with deeds, and not with words alone. Your daughter Elizabeth I bid farewell, whom I love for the meek and gentle spirit that God hath given her. which is a precious thing in the sight of God. Farewell, my beloved sister of Unthank, with all your children, my nephews and nieces. Since the departm-e of my brother Hugh, my mind was to have been imto them in the stead of their father ; but the Lord God must and will be their father, if they will love liim and fear him, and live in the trade of his law. Farewell, my well-beloved and worshipful cousins, !Master rsicholas Ridley of WiUimountswick, and your wife ; and I thank you for all your kindness, shewed both to me and also to all your own kinsfolk and mine. Good, cousin, as GOD hath set you in that our stock and kindred, not for any respect of your person, but of his abundant grace and good- ness, to be as it were the bel-wether to order and conduct the rest, and hath also endued you with his manifold gifts of grace, both heavenly and worldly, above otliers ; so I pray LETTERS OF BISHOP RIDLEY. 397 you, good cousin, (as my trust and hope is in you,) continue and increase in the maintenance of truth, honesty, righteous- ness, and all tine godliness, and to the uttermost of your power, to withstand falsehood, untruth, unrighteousness, and all ungodliness, which is forbid and condemned by the word and laws of God. Farewell, my young cousin, Ralph "\\'hitfield. Oh, your time was very short with me : niy mind was to have done you good, and yet you caught'' in that little time a loss; but ' I trust it shall be recompensed, as it shall please Almighty God. Farewell, all my whole kindred and countrymen, farewell in Christ, altogether. The Lord which is the searcher of secrets knoweth, that according to my heart's desire, my hope was of late that I should have come among you, and to have brought with me abundance of Christ's blessed Gospel ; according to the duty of that office and ministry, whereunto among you I was chosen, named, and appointed by the mouth of that our late peerless prince, king Edward, and so also denounced' openly in his court by his privy I council. I warn you, all my well-beloved kinsfolk and countrjTnen, that ye be not amazed or astonied at the kind of my de- parture or dissolution : for I ensure you I think it the most honour that ever I was called unto in all my life ; and there- fore I thank my Lord GOD heartily for it, that it hath pleased him to call me of his great mercy unto this high honour, to suffer death willingly for his sake and in his cause ; unto the which honour he called the holy prophets, and his dearly beloved apostles, and his blessed, chosen martyrs. For know ye that I doubt no more, but that the causes wherefore I am put to death are God's causes, and the causes of the truth, than I dniibt that tlie Gospel which John wrote is the Gospel of Christ, or that Paul's Epistles are the verv word of GOD. And to have a heart willinrr to abide and stand in God's cause and in Christ's quarrel even unto death, I ensure thee (0 man) it is an inestimable and an honourable gift of GOD, given only to the true elects and dearly beloved children of GOD, " and inheritors of the kingdom of heaven." For the holy Apostle and also martyr 398 LETTERS OF BISHOP RIDLEY. ill Christ's cause, St Peter, saith ; " If ye suffer rebuke in the name of Christ, tliat is, in Christ's cause, and for his truth's sake, then are ye happy and blessed, for the glory of the Spii-it of God resteth upon you." If for rebuke's sake, suffered in Clirist's name, a man is pronounced by the mouth of that holy Apostle blessed and happy, how much more happy and blessed is he that hath the grace to suffer death also ! Wherefore all ye that be my true lovers and friends, rejoice and rejoice with me again, and render with me hearty thanks to God our heavenly Father, that for his Son's sake, my Saviour and Redeemer Christ, he hath vouchsafed to call me, being else without his gracious goodness in myself but a sinful and a vile wretch, to call me (I say) unto this high dignity of his true prophets, of his faithfid Apostles, and of his holy, elect, and chosen mart^TS ; that is, to die, and to spend this temporal life in the defence and maintenance of his eternal and everlasting truth. Ye know, tliat be my countrymen dwelling upon the borders, where (alas) the true man suffereth oftentimes much wrong at the thief's hand, if it chance a man to be slain of a thief, (as it oft chanceth there,) which went out with hh neighbour to help him to rescue liis goods again; that, the more cruelly he be slain, and the more stedfastly he stuck by his neighbour in the fight against the face of the thief, the more favour and friendship shall all his posterity have for the slain man's sake of all them that be true, as long as the memory of his facf, and his posterity, doth endure. Even so, ye that be my kinsfolk and countrymen, know ye, (howsoever the blind, ignorant, and wicked world hereafter shall rail upon my death, which thing they cannot do worse than their fathers did of the death of Christ our Saviour, of his holy prophets, Apostles, and martyrs;) know ye, I say, that both before God and all them that be godly, and that truly know and follow the laws of God, ye have and shall have, by God's grace, ever cause to rejoice, and to thanlt God highly, and to think good of it, and in God to rejoice of me, yom* flesh and blood, whom God of his gi'acious goodness hath vouchsafed to associate unto the blessed company of his holy martyrs in heaven. And I doubt not, in the infinite goodness of my Lord God, nor in the LETTERS OF BISHOP BIDLEY. 399 faithful fellowship of his elect and chosen people, but at both their hands, in my cause, ye shall rather find the more favour and grace : " for the Lord saith that he will be both Deut. vu. to them and theirs that love him, the more loving again in a thousand generations ; the Lord is so full of mercy to them (I say) and theirs, which do love him in deed. And Christ saith again, " that no man can shew more love than John xv. to give his life for his friend." Now also know ye, all my true lovers in God, my kinsfolk and countrjinen, that the cause wherefore I am put to death is even after the same sort and condition, but touching more near God's cause, and in more weighty ma1,ters, but in the general kind all one ; for both is God's cause, both is in the maintenance of right, and both for the commonwealth, and both for the weal also of the Christian brother ; although yet there is in these two no small difference, both concerning the enemies, the goods stolen, and the manner of the fight. For know ye all, that like as there when the poor true man is robbed by the thief of his own goods truly gotten, where- upon he and his household should live, he is greatly wronged, and the thief in stealing and robbing with violence the poor man's goods doth offend God, doth transgress his law, and is injurious both to the poor man and to the commonwealth : so, I say, know ye all, that even here (in the cause of my death) it is with the Church of England, I mean the con- gregation of the true chosen children of God in this realm of England, which I acknowledge not only to be my neigh- bours, but rather the congregation of my spiritual brethren and sisters in Christ, yea, members of one body, wherein by God's grace I am and have been grafted in Christ. Tliis Chm'ch of England had of late, of tlie infinite goodness and abundant grace of Almighty God, great substance, great riches of heavenly treasiu*e, great plenty of God's true and sincere word, the true and wholesome administration of Christ's holy sacraments, the whole profession of Christ's religion truly and plainly set forth in baptism, the plain declaration and understanding of the same taught in the holy catechism, to have been learned of all true Christians. This church had also a tine and sincere form and manner of the Lord's Supper, wherein, according to Jesus Christ's own ordinance 400 LETTERS OF BISHOP RIDLEY. and holy institution. Christ's commandments were executed and done. For upon the bread and wine set upon the Lord's table thanks were given, the commemoration of the Lord's death was had, the bread in the remembrance of Christ's body torn upon the cross was broken, and the cup in the re- membrance of Clirist's blood shed was distri]:)uted, and both communicated unto all that were present and would receive them, and also they were exhorted of the minister so to do. All was done openly in the vulgar tongue, so that everj- tiling might be both easily heard and plainly understood of all the people, to God's high glor^-, and the edification of the whole church. This church had of late the whole Divine sersTce, all common and pubhc prayers ordained to be said and heard in the common congregation, not only framed and fashioned to the true vein of Holy Scripture, but also all things so set forth according to the commandment of the Lord and St Paul's doctrine, for the people's edification, in their %Tilgar tongue. It had also holy and wholesome Homi- lies, in commendation of the principal ^•irtues which are com- mended in Scripture ; and likevnse other homilies against the most pernicious and capital vices that useth (alas) to reign in this realm of England. This church had, in matters of controversy. Articles so penned and framed after the Holy Scripture, and gi-ounded upon the tme understanding of God's word, that in short time, if they had been universally received, they should have been able to have set in Christ's church much concord and unity in Christ's true religion, and to have expelled many false errors and heresies, wherewith this church (alas) was almost overgone. But (alas) of late into this spiritual possession of the heavenly treasure of these godly riches are entered in thieves, that have robbed and spoiled all this heavenly treasure away. I may well complain on these thieves, and cry out upon them vdth. the prophet, savino-, Deus, tenerunf aenfes in hwreditatem iiiam. etc. 0 Lord GOD, the Gentiles, heathen nations are come into thy heritage, they have defiled thy holy temple, and made Jerusalem an heap of stones; that is, they have broken and beat do^n to the ground thy holy city. This heatlienish generation, these thieves of Samaria, these Sabsei and Chaldsei, these robbei-s have rushed out of their dens, LETTERS OF BISHOP RIDLEY. 401 and have robbed the Church of England of all the aforesaid holy treasure of God ; they have carried it away and over- thrown it; and in the stead of God's holy word, the true and right administration of Christ's holy sacraments, as of baptism and others, they mixed their ministry with men's foolish phantasies, and many wicked and ungodly traditions •withal. In the stead of the Lord's holy table they give the people, with much solemn disguising, a thing which the}' call their mass ; but in deed and in truth it is a very masking and mockery of the true supper of the Lord, or rather I may call it a crafty juggling, whereby these false thieves and jugglers have bev.itched the minds of the simple people, that they have brought them from the true worship of GOD unto pernicious idolatry ; and make them to believe that to be Christ our Lord and Saviour, which indeed is neither God nor man, nor hath any life in itself, but in substance is the creature of bread and wine, and in use of the Lord's table is the sacrament of Christ's body and blood ; and for^ this holy use, for the which the Lord hath ordained ^ them in his table to represent unto us his blessed body torn upon the cross for us and his blood there shed, it pleased him to call them his body and blood ; which understanding Christ declareth to be his true meaning, when he saith, " Do this in the remembrance of me." And again, St Paul like- wise doth set out the same more plainly, speaking of the same sacrament after the words of the consecration, saying, " As often as ye shall eat of this bread, and drink of this cup, ye shall set forth (he meaneth, with the same) the Lord's death until his coming again." And here again these thieves have robbed also the people of the Lord's cup, con- trary to the plain words of Christ written in his gospel. Now, for the common public prayers which were in the vulgar tongue, these thieves have brought in again a strange tongue, whereof the people understand not one word. Where- in what do they else, but rob the people of their divine service, wherein they ought to pray together with the mi- nister? And to pray in a strange tongue, what is it but, as St Paul calleth it, barbarousness, childishness, unprofit- able folly, yea, and plain madness? For the godly articles of unity in religion, and for the wholesome homilies, what 26 [ridley.] 402 LETTERS OF BISHOP KIDLEY. do these thieves place in the stead of them, but the pope's laws and decrees, lying legends, and feigned fables and mu'acles, to delude and abuse the simplicity of the rude people? Thus this robbery and theft is not only committed, nay sacrilege and wicked spoil of heavenly things, but also in the stead of the same is brought in and placed the abominable desolation of the tyrant Antiochus, of proud Sennacherib, of the shameless-faced king of the Babylonical beast. Unto this robbery, this tlieft and sacrilege, for that I cannot consent, nor, God willing, never shall so long as the breath is in my body, (because it is blasphemy against (xod, high treason unto Christ our heavenly King, Lord, Master, and our only Saviom- and Redeemer, it is plain contrary to God's word and to Christ's Gospel, it is the subversion of all true godliness, and against the everlasting salvation of mine own soul, and of all my brethren and sisters whom Christ my Saviour hath so dearly bought with no less price than with the effusion and shedding forth of his most precious blood;) therefore, all ye my true lovers in GOD, my kinsfolk and countrymen, for this cause, I say, know ye that I am put to death ; which, by G-od's grace, I shall willingly take, with hearty thanks to GOD therefore, in certain hope, without any doubting, to receive at God's hand again, of his free mercy and grace, everlasting life. Jcsise. Although the cause' of the true man, slain of the thief helping his neighbour to recover his goods again, and the cause wherefore I am to be put to death, in a generality is both one, (as I said before,) yet know ye that there is no small difference. These thieves against whom I do stand, are much worse than the robbers and thieves of the borders. The goods which they steal, are much more pre- cious, and their kinds of fight are far diverse. These thieves are worse, I say, for they are more cruel, more wicked, more false, more deceitful and crafty ; for those will but kill the body, but these will not stick to kill both body and soul. Those, for the general tlieft and robbery, be called, and are indeed, thieves and robbers : but these, for their spiritual kind of robbery, are called " sacrilegi ;" as ye would say, church-robbers. They are more wicked : for those go about but to spoil men of worldly things, LETTERS OF RISHOP RIDLEY. 403 worldly riches, gold and silver, and worldly substance ; these go about in the ways of the devil, their ghostly father, to steal from the universal church, and particularly from every man, all heavenly treasure, true faith, true charity, and hope of salvation in the blood of our Saviour Jesus Christ, yea, to spoil us of our Saviour Christ, of his gospel, of his heavenly Spirit, and of the heavenly heritage of the king- dom of heaven so dearly purchased unto us with the death of our Master and Saviom- Christ. These be the goods and godly substance whereupon the Christian before God must live, and without the which he cannot live ; these goods (I say) these thieves, these church-robbers go about to spoil us of. The which goods, as to the man of God they excel and far pass all worldly treasui-e ; so to with- stand, even unto the death, such thieves as go about to spoil both us and the whole church of such goods, is most high and honourable service done unto God. These church- robbers be also much more false, crafty, and deceitful, than the thieves upon the borders : for these have not the craft so to commend their theft that they dare avouch it ; and therefore, as acknowledging themselves to be evil, they steal commonly upon the night, they dare not appear at judge- ments and sessions, where justice is executed ; and when they are taken and brought thither, they never hang any man, but they be oftentimes hanged for their faults. But these church-robbers can so cloke and colour their spiritual robbery, that they can make the people to believe falsehood to be truth, and truth falsehood ; good to be evil, and evil good ; light to be darkness, and darkness light ; super- stition to be true religion, and idolatry to be the true wor- ship of God ; and that which is in substance the creature of bread and wine, to be none other substance but only the substance of Christ, the living Lord, both God and man. And with this their falsehood and craft they can so juggle and bewitch the understanding of the simple, that they dare avouch it openly in court and in town, and fear neither hanging nor heading, as the poor thieves of the borders do, but stout and strong like Nembroth dare condemn to be burned in flaming fire, quick and alive, whosoever will go about to betray their falsehood. 26—2 404 LETTERS OF BISHOP KIDLEY. The kind of fisjht a2;ainst these church-robbers is also of another sort and kind, than is that which is against the thieves of the borders. For there the true men go forth against them with spear and lance, with bow and bill, and all such kind of bodily weapons as the true men have ; but here, as the enemies be of another nature, so the watch- men of Cln-ist's flock, the warriors that fight in the Lord's war, must be ai-med and fight with another kind of wea- pon and armour. For here the enemies of God, the soldiers of antichrist, although the battle is set forth against the church by mortal men being flesh and blood, and neverthe- less members of their father the devil; yet for that their grand master is the power of darkness, their members are spiritual wickedness, wicked spirits, spirits of errors, of heresies, of all deceit and ungodliness, spirits of idolatry, Ephes. vi. superstition and hypocrisy, which are called of St Paul jyrincipates and powers, lords of the world, rulers of the darkness of this world, and spiritual subtilties concerning heavenly things : and therefore our weapons must be fit and meet to fight against such ; not carnal nor bodily weapons, as spear and lance, but spiritual and heavenly ; we must fight against sucli with the armour of God, not intendinac to kill their bodies, but their errors, their false craft and heresies, their idolatry, superstition, and hj-pocrisy, and to save (as much as lieth in us) both their bodies and souls. Ephes. vi. ^j^j therefore, as St Paul teacheth us, we fight not against flesh and blood, that is, we fight not with bodily weapons to kill the man, but with the weapons of God, to put to flight his wicked errors and vice, and to save both body and soul. Our weapons therefore are faith, hope, charity, righteousness, truth, patience, prayer unto God ; and om* sword wherewith we smite our enemies, we beat and liatter and bear down all falsehood, is the word of God. With these weapons, under the banner of the cross of Christ, we do fight, ever having our eye upon our grand Master, Duke and Captain, Christ : and then we reckon ourselves to triumph and to win the crown of everlasting bliss, when, enduring in this Ijattle without any shrinking or yielding to the enemies, after the example of our grand captain, Christ our Master, after the example of his holy prophets, apostles. J LETTERS OF EISHOP KIDLEY. 405 and martyrs, when (I say) we are slain in our mortal bodies of our enemies, and are most cruelly and without all mercy mm'dered down like a many^^ of sheep. And the more cruel, multitude. the more painful, the more vile and spiteful is the kind of the death whereunto we be put, the more glorious in God, the more blessed and happy we reckon, without all doubts, our martyrdom to be. And thus much, dear lovers and friends in God, my countrymen and kinsfolk, I have spoken for your comfort, lest of my death (of whose life you looked peradventure sometimes to have had honesty, pleasures, and commodities,) ye might be abashed or think any evil : whereas ye have rather cause to rejoice, (if ye love me indeed,) for that it hath pleased God to call me to a greater honour and dig- nity, than ever I did enjoy before, either in Rochester or in the see of London, or ever should have had in the see of Durham, whereunto I was last of all elected and named. Yea, I count it greater honour before God indeed to die in his cause, (whereof I nothing doubt,) than is any eartlily or temporal promotion or honour that can be given to a man in this world. And who is he that knoweth the cause to be God's, to be Christ's quarrel and of his gospel, to be the common weal of all the elect and chosen children of God, of all the inheritors of the kingdom of heaven, who is he, I say, that knoweth this assuredly by God's word, and the testimony of his own conscience, (as I through the infinite goodness of God, not of myself, but by his grace, acknowledge myself to do,) who is he, I say, that knoweth this, and both loveth and feareth God in deed and in truth, loveth and believeth his Master Christ and his blessed gospel, loveth his brotherhood, the chosen children of God, and also lusteth and longeth for everlasting life — who is he (I say again) that would not or cannot find in his heart, in tliis cause to be content to die I The Lord forbid that any such should be, that should forsake this grace of God ! I trust in my Lord God, the God of mercies and the Father of all comfort, through Jesus Christ our Lord, that he which hath put this mind, will, and affection by his Holy Spirit in my heart, to stand against the face of the enemy in his cause, and to choose rather the loss of all my worldly 406 LETTERS OP BISHOP KIDLEY. substance, yea, and of my life too, than to deny his known truth, that he will comfort me, aid me, and strengthen me evermore even unto the end, and to the yielding up of my spirit and soul into his holy hands: whereof I most heartily beseech his most holy sacred Majesty, of his infinite good- ness and mercy, through Jesus Christ our Lord. Amen. Now that I have taken my leave of my countrymen and kinsfolks, and the Lord doth lend me life and giveth me leisure, I will bid my other good friends in God, of other places also, farewell. And whom first or before other, than the University of Cambridge? whereat I have dwelt longer, found more faithful and hearty friends, received more bene- fits, (the benefits of my natural parents only excepted,) than ever I did even in mine own native country wherein I was born. Farewell therefore, Cambridge, my loving mother and tender nurse ! If I should not acknowledge thy manifold benefits, yea, if I should not for thy benefits at the least love thee again, truly I were to be accounted ungrate and unkind. What benefits hadst thou ever, that thou usest to give and bestow upon thy best beloved children, that thou thoughtest too good for me? Thou didst bestow on me all thy school degrees : of thy common offices, the chaplainship of the University, the office of the proctorship, and of a common reader ; and of thy private connnodities, and emolu- ments in colleges, what was it that thou madest me not partner of^ First, to be scholar, then fellow, and after my departure from thee thou calledst me again to a mastership of a right worshipful college. I thank thee, my loving mother, for all this thy kindness ; and I pray God that his laws, and the sincere gospel of Christ, may ever be truly taught and faithfully learned in thee. Farewell, Pembroke Hall, of late mine own college, my cure and my charge ! What case thou art in now, God ■since. knoweth, I know not well. Thou wast ever named sithens' I knew thee (which is now a thirty years ago,) to be studious, well learned, and a great setter forth of Clii-isfs gos[)el and of God's true word: so I found thee, and, blessed be God! so I left thee indeed. Woe is me for thee, mine own dear college, if ever thou suffer thyself by any means to be brought LETTERS OF BISHOP RIDLEY. 407 from that trade. In thy orchard' (the walls, butts, and trees, if they could speak, \\ould bear me witness,) I learned without book almost all Paul's epistles, yea and, I ween, all the canonical epistles, save only the Apocalj'pse. Of which study, although in time a great part did depart from me, yet the sweet smell thereof, I trust, I shall carry with me into heaven : for the profit thereof I think I have felt in all my lifetime ever after ; and I ween, of late (whether they abide there now or no I cannot tell,) there was that did the like. The Lord grant, that this zeal and love toward that part of God's word, which is a key and a true com- mentary to all holy Scripture, may ever abide in that college, so long as the world shall endure. From Cambridge I was called into Kent by the arch- bishop of Canterbury, Thomas Cranmer, that most reverend father and man of God, and of him by and by sent to be vicar of Heme in East Kent'. ^Vherefore farewell, Herne, thou worshipful and wealthy parish ! the first cure v^here- unto I was called, to minister God's word. Thou hast heard of my mouth oftentimes the word of God preached, not after the popish trade, but after the Clirist's gospel : oh that the fruit had answered to the seed ! And yet I must ac- knowledge me to be thy debtor for the doctrine of the Lord's supper ; which at that time, I acknowledge, God had not revealed unto me : but I bless God in'' all that godly ' virtue and zeal of God's word, which the Lord I:>y preaching of his word did kindle manifestly both in the heart and in the life and works of that godly woman there, my lady Phiues^. The Lord grant that his word took like effect there in many other more. Farewell, thou cathedral church of Canterbury, the me- tropolitic see, whereof once I was a member ! To speak things pleasant unto thee I dare not, for danger of con- science and displeasure of my Lord God ; and to say what There is a walk in the garden of Pembroke College still dis- tinguished by tlic name of Ridley's walk. Ed.] [■■^ Instituted April 80, lo-^S. Resigned 1549. Ed.] P Sir John Fineux, Knt. was Lord of the Manor of Ileriie, and liis wife Elizabeth, who died a. d. 1589, was probably the lady here referred to. Ed.] 408 LETTERS OF BISHOP RIDLEY. lieth in my heai't, were now too much, and I fear were able to do thee now but httle good. Nevertheless, for the friendship I have found in some there, and for charity sake, I wish thee to be washed clean of all worldliness and ungod- liness, that thou mayest be foimd of God (after thy name) Christ's church in deed and in truth. Farewell, Rochester, sometime ray cathedral see ! in whom (to say the truth) I did find much gentleness and obedience ; and I trust thou wilt not say the contrary, but I did use it to God's glory, and thine own profit in God. Oh that thou hadst and miorhtest have continued and gone forward in the trade of God"s law, wherein I did leave thee ! then thy charge and burden should not have been so terrible and dangerous, as I suppose verily it is like to be (alas !) on the latter day. To Westminster other advertisement in God I have not now to say, than I have said before to the cathedral church of Canterbury ; and so God give thee of his grace that thou mayest learn in deed and in truth to please him, after his own laws. And thus fare you well. Oh London, London ! to whom now may I speak in thee, or whom shall I bid farewell i Sliall I speak to the pre- bendaries of Paul's ? Alas ! all that loved God's word, and were tme setters forth thereof, are now (as I hear say) some burnt and slain, some exiled and banished, and some holden in hard prisons, and appointed daily to be put to most cruel death, for Christ's gospel sake. As for the rest of them, I know they could never brook me well, nor I could never delight in them. Shall I speak to the see thereof, wherein of late I was placed almost, and not fully, by the space of tlu*ee yeai-s I But what may I say to it, being (as I hear say I am) deposed and expulsed by judgment, as an un- just usurper of that room I Oh judgment, judgment ! Can this be just judgment, to condemn the chief minister of God's word, the pastor and bishop of the diocese, and never bring him into judgment, that he might have heard what crimes were laid to his charge, nor never suffer him to have any place or time to answer for hinLself; Thinkest thou that hereafter, when true justice shall have place, tliat this judg- ment can be allowed either of God or of man? Well, as LETTERS OF BISHOP RIDLEY. 409 for the cause and whole matter of my deposition, and the spoil of my goods which tliou possessest yet, I refer it unto God, which is a just Judge ; and I beseech God, if it be his pleasure, that that which is but my personal wrong be not laid to thy charge in the latter day — this only can I pray for. O thou now wicked and bloody see, why dost thou set up again many altars of idolatry, which by the word of God were justly taken away ? Oh why hast thou overtlu'own the Lord's table ? Why dost thou daily delude the people, mask- ing in thy masses, in the stead of the Lord's holy supper, which ought to be common as well (saith Chrysostom, yea, the Lord himself,) to the people a.s to the priest ? How darest thou deny to the people of Christ, contrary to his express commandment in the gospel, his holy cup? Why babblest thou to the people the common prayer in a strange tongue? wherein St Paul commandeth, in the Lord's name, that no man should speak before the congregation, except it should be by and by declared in their common tongue, that all might be edified. Nay, hearken, thou whorish bawd of Babylon, thou wicked limb of antichrist, thou bloody wolf ; why slayest thou down and makest havoc of the prophets of God I Why murderest thou so cruelly Christ's poor seely' sheep, which will not hear thy voice be- 'simple, cause thou art a stranger, and will follow none other but their own pastor Christ his voice ? Thinkest thou to escape, or that the Lord will not require the blood of his saints at thy hands? Thy god, which is the work of thy hands, and whom thou sayest thou hast power to make — that thy deaf and dumb' god (I say) will not indeed nor cannot (although thou art not ashamed to call him thy Maker,) make thee to escape the revenging hand of the high and Almighty God. But be thou assured, that the living Lord our Saviour and Redeemer, which sitteth now on the right hand of his Father in glory — he seeth all thy wicked ways and cruelty done to his dear members, and he will not forget his holy ones ; and his hands slialt thou never escape. Instead of ray fare- well to thee, now I say. Fie upon thee, fie upon thee, filthy drab, and all thy false prophets ! The consecrated wafer. Ed.J 410 LETTERS OF BISHOP RIDLEY. Yet, 0 thou London, I may not leave thee thus. Al- though thy episcopal see, now being joined in league with the seat of Satan, thus hath now both handled me and the saints of God, yet I do not doubt but in that great city there be many privy mourners which do daily mourn for that mischief ; the which never did, nor shall, consent to that wickedness, but do detest and abhor it as the ways of Satan. But these privy mourners here I will pass by, and to ufesf^^" bid them farewell with their fellows hereafter, when the in theTetter placc and occasion shall more conveniently require. Among in?."^fti.''c. t^^^ worshipful of the city, and specially which were in office of the mayoralty, (yea, and in other citizens also whom to name now it shall not be necessary,) in the time of my ministry, which was from the latter part of Sir Rowland' HilPs year unto Sir George Barnes's year and a great part thereof, I do acknowledge that I found no small humanity and gentleness, as methought : but (to say the truth) that I do esteem above aU other for true Christian kindness, which is shewed in God's cause and done for his sake. Where- fore, 0 Dobbes, Dobbes, alderman and knight, thou in thy year didst win my heart for evermore, for that honourable act, that most blessed work of God, of the erection and setting up of Christ's holy hospitals and truly religious houses, which by thee and through thee were begun. For thou, like a man of God, when the matter was moved for the relief of Christ's poor seely members, to be holpen from extreme misery, hunger, and famine, thy heart (I say) was moved with pity : and as Christ's high honourable officer in that cause, thou calledst together thy brethren, the aldermen of the city, before whom thou brakest the matter for the poor, thou didst plead their cause, yea, and not only in thine own person thou didst set forth Christ's cause, but to further the matter, thou broughtest me into the council chamber of the city, before the aldermen alone, whom thou hadst assembled there together to hear me speak what I could say, as an advocate by office and duty in the poor men's cause. The Lord wrought with thee, and gave thee the consent of thy brethren, whereby the matter -vxas brought Sir Rowland Hill was Lord Mayor, a.d. 1549-50, and Sir Geo. Barnes, a.d. 1552-53. Maitland's History of London. Ed.] LETTERS OF BISHOP FxIDLEY. 411 to the common council, and so to the whole body of the city, by whom with an uniform consent it was committed to be drawn, ordered, and devised by a certain number of the most witty citizens and politic, endued also with godli- ness and with ready hearts to set forward such a noble act, as coidd be chosen in all the whole cit)' : and they, like true and faithful ministers both to then* city and their master Christ, so ordered, devised, and brought forth the matter, that thousands of seely poor members of Clu-ist, which else from extreme hunger and misery should have famished and perished, shall be relieved, holpen and brought up, and shall have cause to bless the aldermen of that time, the common council, and the whole body of the city, but specially thee, O Dobbes", and those chosen men by whom this honom*able work of God was begun and wrought ; and that, so long through all ages as that godly work shall endure, wliich I pray Almighty God may be ever unto the world's end. Amen. And thou, O Sir George Barnes, (the truth it is to bo confessed to God's glory and to the good example of other,) thou wast in thy year not only a furthorer and continuer of that which, before thee, by thy predecessor was well begun, but also didst labour so to have perfected the work, that it should have been an absolute'" thing, and a perfect spec- "' C'^mpiete. tacle of true charity and godliness unto all Christendom. Thine endeavour was to have set up an house of occupa- tions : both that all kind of poverty, Ijeing able to Avork, should not have lacked \A hereupon profitably they might have been occupied to their own relief, and to the profit and commodity of the commonwealth of the city ; and also to have retired thither the poor babes brought up in the hospitals, when they had come to a certain age and strength, and also all those which in the hospitals afoi-esaid had been cured of their diseases. And to have brouglit this to pass, thou ob- tainedst (not without great diligence and labour both of thee P Sir Richard Dobbs was Lord Mayoi-, a.d. 1o51-.52. He was very active in promoting the foundation of Christ's Hospital, also of those of Bethlehem, and St Bartholomew, and Bridewell. These were all established by Royal Charter a few weeks before the death of the king. Maitland's History of Londnn. Ed.] 412 LETTERS OF EISHOP RIDLEY. and thy brethren,) of that godly king Edward, that Christian and peerless prince's hand, his princely place of Bridewell ; and what other things to the performance of the same, and under what condition, is not unknown. That this thine endea- vour hath not had like success, the fault is not in thee, but in the condition and state of the time ; which the Lord of his infinite mercy vouchsafe to amend, when it shall be his gracious will and pleasure. Farewell now, all ye citizens that be of God, of what state and condition soever you be ! Undoubtedly, in London you have heard God's word truly pi-eached. My heart's de- sire and daily prayer shall be for you, (as for whom, for my time, I know to my Lord God I am accountable) that ye never swerve, neither for loss of life nor worldly goods, from God's holy word, and yield unto antichrist ; where- upon must needs follow the extreme displeasure of God, and the loss both of your bodies and souls into perpetual dam- nation for evermore. Now that I liave gone thi'ough the places, where I have dwelt any space in the time of my pilgrimage here upon earth, remembering that for the space of king Edward's reign, which was for the time of mine office in the sees of Lon- don and Rochester, I was a member of the higher house of the parliament ; therefore, (seeing my God hath given me leisure and the remembrance thereof,) I will bid my lords of the temporalty farewell. They shall have no just cause (by God's grace) to take it, that I intend to say, in ill part. As for the spiritual prelacy that now is, I have no- thing to say to them, except I should repeat again a great part of that I have said before now already to the see of London. To you therefore, ray lords of the temporalty, will I speak : and this would I have you first to understand, that when I wrote this, I looked daily when I should be called to the change of this life, and thought that this my writing should not come to your knowledge, before the time of the dissolution of my body and soul should be expired. And therefore know ye, that I had before mine eyes only the fear of God and Christian charity towards you, which moved me to write : for of you hereafter I look not, in this world, either for pleasure or displeasure. If my talk shall LETTERS OF BISHOP RIDLEY. 413 do you never so much pleasure or profit, you cannot pro- mote me ; nor if I displease you, you cannot hurt or harm me, for I shall be out of your reach. Now therefore, if you fear God, and can be content to hear the talk of him that seeketh nothing at your hands, but to serve God and to do you good, hearken to what I say. I say unto you, as St Paul saith unto the Galatians, I wonder (my lords) ^\hat hath bewitched you, that ye so suddenly are fallen from Christ unto antichrist, from Christ's gospel unto men's traditions, from the Lord that bought you unto the bishop now of Rome. I warn you of your peril ; be not deceived ; except you will be found willingly consenters to your own death. For if ye think thus — We are laymen ; this is a matter of reli- gion ; we follow as we are taught and led ; if our teachers and governors teach us and lead us amiss, the fault is in them, they shall bear the blame : my lords, this is true (I grant you) that both the false teacher, and the corrupt governor, shall be punished for the death of their subject whom they have falsely taught and corruptly led, yea, and his blood shall be required at their hands : but yet never- ^zek. iii. theless shall that subject die the death himself also, that is, he shall also be damned for his own sin ; for if the blind lead the blind, Christ saith, not the leader only, but (he ^"^^ saith) both shall fall in the ditch. Shall the synagogue and the senate of the Jews, trow ye, which forsook Christ and consented to his death, therefore be excused, because Annas and Caiaphas, with the scribes and pharisees and their clergy, did teach them amiss ? (yea, and also Pilate, their governor and the emperor's lieutenant, by his tyranny did without cause put him to death.) Forsooth no, my lords, no : for notwithstanding that corrupt doctrine, or Pilate's washing of his hands, neither of both shall excuse either that synagogue and seigniory, or Pilate ; but at the Lord's hand, for the effusion of that inno- cent's blood, on the latter day all shall drink of the deadly whip — ye are witty, and understand what I mean'. Therefore I will pass over this, and return to tell } ou how ye are fallen from Christ, to his adversary the bishop of Rome. [} Tficrc seems here to be some allusion to contemporaneous trans- actions, the meaning of wliicli is now lost. Ed.] 414 LETTERS OP BISHOP RIDLEY. And lest, my lords, ye may peradventiire think, thus barely to call the bishop of Rome Christ's adversary, or (to speak it in plain terms) to call him antichrist, that it is done in mine anguish, and that I do but rage, and as a desperate man do not care what I say, or upon whom I do rail: therefore, that your lordships may perceive my mind, and xxvi. thereby understand that " I speak the words of truth and of sobriety" (as St Paul said unto Festus), be it known unto your lordships all, that as concerning the bishop of Rome, I neither hate the person nor the place. For I ensure your lordships (the living Lord lieareth me witness, before whom I speak), I do think many a good holy man, many martyrs and saints of God, have sat and taught in that place Chrisfs gospel truly ; which therefore justly may be called Apostolici, that is, true disciples of the Apostles, and also that church and congregation of Chi-istians an apo- stolic church, yea and that, certain hundred years after the same was first erected and builded upon Christ, by the true apostolical doctrine taught by the mouths of the Apostles themselves. If ye will know how long that was, and how many hun- dred of years, to be curious in pointing the precise number of years I will not be too bold : but thus I say ; so long and so many hundred years as that see did truly teach and preach that gospel, that religion, exercised that power, and ordered every thing by those laws and rules, which that see received of the Apostles, and (as Tertullian saith) the Apostles of Christ, and Clirist of God; so long (I say) that see might well have been called Peter and Paul's chair and see, or rather Christ's chair, and the bishop thereof Apostolicus, or a true disciple and successor of the Apostles, and a mi- nister of Christ. But since the time that that see hath degenerated from the trade of truth and true religion, the Avliich it received of the Apostles at the beginning ; and hath preached another gospel, hath set up another religion, hath exercised another power, and hath taken upon it to order and rule the church of Christ by other strange laws, canons and niles, than ever it received of the Apostles, or the Apostles of Christ, which things it doth at this day and hath continued so doing (alas, alas ! ) of too too long a time LETTERS OF RISHOP KIDLEY. 415 — since the time (I say) that the state and condition of that see hatli thus been changed in truth, it ought, of duty and of right, to have the names changed, both of the see and of the sitter therein. For understand, my lords : it was nei- ther for the privilege of the place or person thereof, that that see and bishop thereof were called Apostolic ; but for the true trade of Christ's religion, which Avas taught and maintained in that see at the first, and of those godly men. And therefore as truly and justly as that see then, for that true trade of religion and consanguinity of doctrine with the religion and doctrine of Christ's Apostles, was called apo- stolic ; so as truly and as justly, for the contrariety of reli- gion and diversity of doctrine from Christ and his Apostles, that see and the bishop thereof at this day both ought to be called, and are indeed, antichristian. The see is the seat of Satan ; and the bishop of the same, that maintaineth the abominations thereof, is antichrist him- self indeed. And for the same causes this see at this day is the same which St John calleth in his Eevelation Babylon, or the whore of Babylon, and spiritually Sodoma and Egyptus, '^poc- xi. the mother of fornications and of the abominations upon the earth. And with this whore doth spiritually mell", and "meddle, lieth with her and committeth most stinking and abominable adultery before God, all those kings and princes, yea, and all nations of the earth, which do consent to her abomi- nations, and use or practise the same ; tliat is (of the in- numerable multitude of them to rehearse some for example sake) her dispensations, her pardons and pilgrimages, her invocation of saints, her worshipping of images, her false counterfeit religion in her monkery and friarage, and her tra- ditions, whereby God's laws are defiled ; as her massing, and false ministering of God's word and the sacraments of Christ, clean contrary to God's word and the Apostles' doc- trine, whereof in particularity I have touched something be- fore in ray talk had with the see of London, and in other treatises more at large : wherein (if it shall please God to bring the same to light,) it shall appear I trust by God's grace plainly to the man of God, and to him whose i-ule in judgment of religion is God's word, that that religion, that rule and order, that doctrine and faith, v»hich this ^hore 416 LETTERS OF BISHOP RIDLEY. Apoc.xvii. of Babylon and the beast whereupon she doth sit main- taineth at tliis day with all violence of fire and sword, with Daniel vii. spoil and banishment (according to Daniels prophecy), and finally with all falsehood, deceit, hypocrisy, and all kind of ungodliness — are as clean contrary to God's word as dark- ness is unto light, or light to darkness, white to black, or black to white, or as Belial unto Christ, or Christ unto antichrist himself. I know, my lords, and foresaw when I wTote this, that so many of you as should see this my w riting, not being before endued with the Spirit of grace and the light of God s word, so many (I say) would at these my words lordlike stamp and spurn, and spit thereat. But sober yourselves with patience, and be still ; and know ye that in my writing of this, my mind was none other but in God (as the living God doth bear me witness,) both to do you profit and pleasure. And otherwise, as for your displeasure, by that time this shall come to your knowledge, I trust by God's grace to be in the hands and protection of the Almighty, my heavenly Father and the living Lord, which is (as St John saith) the greatest of all ; and then I shall not need (I trow) to fear what any lord, no nor what king or prince, can do unto me. My lords, if in times past ye have been contented to hear me sometimes in matters of religion before the prince in the pulpit, and in the parliament house, and have not seemed to have despised what I have said ; when as else, if ye had perceived just occasion, ye might then have suspected in my talk, though it had been reasonable, either desire of worldly gain or fear of displeasm-e : how hath then your lordships more cause to hearken to my word, and to hear me patiently, seeing now ye cannot justly think of me (being in this case, appointed to die, and looking daily when I shall be called to come before the eternal Judge,) otherwise but that I only study to ser\'e my Lord God, and to say that thing which I am persuaded assuredly by God's word shall and doth please him, and profit all them to whom God shall give grace to hear and believe what I do say ! And I do say even that I have said heretofore, both of the see of Rome, and of the bishop thereof — I mean after this their present state at this day. Wherein if ye will not believe the ministers of God, and true LETTERS OF BISHOP RIDLEY. 417 preachers of his word, verily I denounce unto you in verbo Domini, Except ye do repent betime, it shall turn to your confusion and to your smart on the latter day. Forget not what I say, my lords, for God's sake forget not, "but re- P^aim iv. member it upon your bed." For I tell you moreover, as I know I must be countable of this my talk, and of my speak- ing thus, to the eternal Judge, who will judge nothing amiss, so shall you be countable of your duty in hearing ; and you shall be charged, if ye will hearken to God's word, for not obeying to the truth. Alas, my lords, how chanceth this, that this matter is now anew again to be persuaded unto you I Who would have thought of late, but your lordships had been persuaded indeed sufficiently, or else that ye could ever have agreed so uni- formly with one consent to the abolishment of the usurpation of the bishop of Rome ? If that matter were then but a matter of policy, wherein the prince must be obeyed, how is it now made a matter wherein (as your clergy saith now, and so say the pope's laws indeed) standeth the unity of the catholic church, and a matter of necessity of our salvation I Hath the time, being so short since the death of the two last kings, Henry VIII. and Edward his son, altered the nature of the matter? If it have not, but was of the same nature and danger before God then as it is now, and be now (as it is said by the pope's laws, and the instructions set forth in Enghsh to the curates of the diocese of York,) indeed a matter of necessity to salvation, how then chanced it that ye were all, 0 my lords, so light and so little passed upon" » ronccrnea the catholic faith and the unity thereof (without the which no man can be saved), as for your princes' pleasures, which were but mortal men, to forsake the unity of your catholic faith, that is, to forsake Christ and his holy gospel? And furthermore, if it were both then and now so necessary to salvation, how chanced it also, that ye, all the whole body of the parliament agreeing with you, did not only abolish and expel the bishop of Rome, but also did abjure him in your own persons, and did decree in your acts great oaths to be taken of both the spiritualty and teinporalty, whosoever should enter into any weighty and chargeable office in the commonwealth? But on the other side, if that law and 27 [ridley.] 418 LETTERS OF EISHOP RIDLEY. decree, which maketh the supremacy of the see and bishop of Rome over the universal church of Christ a thing of ne- cessity required unto salvation, be an anti-christian law (as it is indeed), and such instructions as are given to the diocese of York be indeed a setting forth of the power of that beast of Babylon by the craft and falsehood of his false prophets (as of truth, compared imto God's word, and truly judged by the same, it shall plainly appear that they be), then, my lords, never think other but the day shall come, when ye shall be charged with this your undoing of that that once ye had well done, and with this your perjury and breach of your oath, which oath was done in "judgment, justice, and truth, agreeable to God's law/' The whore of Babylon may well for a time dally with you, and make you so drunk with the wine of her filthy stews and whoredom (as with her dispensations and promises of pardon a poena et ml^^a), that for drunkenness and blind- ness ye may think yourselves safe. But be ye assiu-ed, when the living Lord shall try the matter by the fire, and judge it according to his word, when all her abominations shall appear what they be, then ye, my lords, (I give yom* lord- ships warning in time, repent if ye be happy, and love your own soul's health, repent, I say, or else without all doubt ye shall never escape the hands of the living Lord for the guilt of your perjury and the breach of your oath;) as ye have banqueted and lain by the whore in tlie fornication of her whorish dispensations, pardons, idolatry, and such like abominations ; so shall ye drink with her (except ye repent betime) of the cup of the Lord's indignation and everlasting wrath, which is prepared for the beast, his false prophets, and all their partakers. For he that is partner with them in their whoredom and abominations, must also be partner with them of their plagues, and on the latter day shall be thrown with them into the lake burning with brimstone and imquenchable fire. Thus fare ye well, my lords all. I pray God give you understanding of his blessed will and pleasure, and make you to believe and embrace the truth. Amen. LETTERS OF BISHOP KIDLEY. 419 LETTER XXXIII. (Coverdale.) Another Farewell, to the Prisoners in Chrisfs Gospel's cause, and to all them which for the same cause are exiled and hanished out from their oion country, choosing rather to leave all imrldly commodity, than their master Christ. Farewell, my dearly beloved brethren in Christ ; both ye my fellow-prisoners, and ye also that be exiled and banished out of your coimtries, because ye will rather forsake all worldly commodity than the gospel of Clu-ist. Farewell, all ye together in Christ, farewell and be merry, for ye know that the trial of your faith bringeth forth pa- tience, and patience shall make us perfect, whole and sound on eveiy side ; and such after trial, ye know, shall receive the crown of life, according to the promise of the Lord made to his dearly beloved : let us therefore be patient unto the coming of the Lord. As the husbandman abideth patiently ^^•'"f^s v. the former and latter rain for the increase of his crop, so let us be patient and pluck up our hearts, for the coming of the Lord approacheth apace. Let us, my dear brethren, take example of patience in tribulation of the prophets, which spake likewise God's word truly in his name. Let Job be to us an example of patience, and the end which the Lord suffered, which is full of mercy and pity. We i Pet. know, my brethren, by God's word, that our faith is much more precious than any corruptible gold, and yet that is tried by the fire : even so our faith is therefore tried like- wise in tribulations, that it may be found, when the Lord shall appear, laudable, glorious and honourable. " For if ' we for Christ's cause do suffer, that is grateful before God ; for thereunto are we called, that is our state and vocation, wherewith let us be content." Christ, we know, suffered for us afflictions, leaving us an example that we should follow his footsteps : for he committed no sin, nor was there any guile found in his mouth; when he was railed upon, and also reviled, he railed not again ; when he was evil entreated, he did not threaten, but committed the punishment thereof to him that judgeth aright. Let us ever have in fresh remembrance those wonderful comfortable sentences spoken by the mouth of our Saviour 27 2 420 LETTERS OF BISHOP EIDLEY. Matt. V. Christ : " Blessed are they which suffer persecution for right- eousness"' sake, for theirs is the kingdom of heaven ; blessed are ye when men revile you, persecute you, and speak all evil against you for my sake; rejoice and be glad, for great is your reward in heaven, for so did they persecute the pro- phets which were before you." Therefore let us alway bear this in our minds, that if any inconunodity do chance unto us for righteousness' sake, happy are we, whatsoever the world doth think of us. Christ our master hath told us before- Lukexxi. hand, "that the brother should put the brother to death, and the father the son, and the children should rise against their parents and kill them, and that Christ's true Apostles should be hated of all men for his name's sake ; but he that shall abide patiently unto the end shall be saved." Let us then endure in all troubles patiently, after the ex- ample of our master Christ, and be contented therewith ; for he suffered being our Master and Lord, how doth it not Luke vi. t^gn become us to suffer ? " For the disciple is not above his master, nor the servant above his lord." It may suffice the disciple to be as his master, and the servant to be as Matt.x. j-njg u j-hgy i^^yQ called the father of the family, the master of the household, Beelzel)ub, how much more shall they call so them of his household? Fear them not then," saith our Saviour, " for all privities shall be made plain : there is now nothing secret, but it shall be she\\'ed in light." Of Christ's words let us neither be ashamed nor afraid to speak them ; for so Christ our master commandeth us, saying, " That I tell you privily, speak openly abroad, and that I tell you in your ear, preach it upon the house top. And fear not them which kill the body, for the soul they cannot kill : but fear him which can cast both body and soul into hell-fire." Know ye that the heavenly Father hath ever a gracious eye and respect towards you, and a fatherly providence for you, so that without his knowledge and permission nothing can do you harm. Let us there- fore cast all our care upon him, and he shall provide that Matt. X. which shall be best for us. " For if of two small sparrows, which both are sold for a mite, one of them Hghteth not on the ground without your Father, and all the hairs of our LETTERS OP BISHOP RIDLEY. 421 head are numbered, fear not then," saith our master Christ, "for ye are more worth than many small sparrows." And let us not stick to confess our master Christ for fear of danger, whatsoever it shall be ; remembering the promise that Christ maketh, saying, "■ AVhosoever shall confess me before men, him shall I confess before my Father which is in heaven : but whosoever shall deny me, him shall I like- wise deny before my Father which is in heaven." Christ came not to give unto us here a carnal amity and a worldly peace, or to knit his unto the world in ease and peace, but rather to separate and divide them from the world, and to join them unto himself; in whose cause Ave must, if we will be his, forsake father and mother, and stick unto him. If we forsake him or shrink from him for trouble or death's sake, wliieh he calleth his cross, he will none of us, we cannot be his. If for his cause we shall lose om* temporal lives here, we shall find them again and enjoy them for evermore ; but if in his cause we will not be con- tented to leave nor lose them here, then shall we lose them so that we sliaU never find them again, but in everlasting death. What though our troubles here be painful for the time, and the sting of death bitter and unpleasant? yet we know that they shall not last in comparison of eternity, no not the twinkling of an eye ; and that they, patiently taken in Christ's cause, shall procure and get us unmeasurable heaps of heavenly glory, unto the which these temporal pains of^Coi-iv. death and troubles compared, are not to be esteemed, but to be rejoiced upon. " Wonder not," saith St Peter, " as ^ ^"ct- tliough it were any strange matter that ye are tried by the fire (he meaneth, of tribulation), which thing, saith he, is done to prove you. Nay rather, in that ye are partners of Christ's afflictions, rejoice, that in his glorious revelation ye may rejoice with merry hearts. If ye suffer rebukes in Christ's name, happy are ye, for the glory and spirit of God resteth upon you. Of them God is reviled and dishonoured, but of you he is glorified. Let no man be ashamed of that he suffereth as a Christian, and in Christ's cause : for now is the time that judgment and coiTCction must begin at the house of God ; and if it begin first at us, what shall be 422 I.ETTEP.S OF BISHOP RIDLEY. the end of tliose, tliink ye, wliich believe not the gosjjel ? And if the righteous shall be hardly saved, the wicked and the sinner, where shall he appear ? Wherefore they which are afflicted according to the wiU of Grod, let them lay down and commit then- souls to liim by weU-doing, as to a trusty and faitlifid Maker." This (as I said) may not seem strange to us, for we know that all the whole fraternity of Clirist's consreoration in this world is sened A\-ith the like, and by the same is made perfect. For the fervent love that the Apostles had imto their master Clu'ist. and for the great commodities and in- crease of all godliness which they felt (by their faith) to ensue of afflictions in Christ's cause, and thu-dly, for the heaps of heavenly joys which the same do get unto the godly, which shall endure in heaven for evermore, for these causes (I say) the Apostles of their afflictions did joy, and rejoiced in that they were had and accounted worthy to suffer contumehes and rebukes for Christ's name. And Paul, as he gloried in the grace and favour of God, whereunto he was brought and stood in by faith ; so he rejoiced in his afflictions for the heavenly and spiritual profits, which he num- bereth to rise upon them : yea. he was so far in love with that that the cai'nal man loathed so much, that is, with. Christ's cross, that he judged himself to know notliing else 1 Cor. u. Christ crucified ; '-he ^\■ill glor}- (he saith), in no- thing else but in CTirist's cross yea, and he blesseth all those, as the only true Israelites and elect people of God. with peace and mercy, wliich walketli after that rule and after none other. O Lord, what a wonderfid spirit was that that made Paid, in settings forth of himself acraiust the vanitv of Sa- tan's pseudo-apostles, and in his claim tliere that he in Chi-ist's cause did excel and pass them all, — what a wonderfid spirit 2Cor. xi. -n-as that (I say) tliat made him to reckon up all his trou- bles, his labours, his beatings, his whippings, his scoxu-gings, his ship^\Tecks, his dangers and perils by water and by land, his famine, hunger, nakedness, and cold, with many more, and the dady care of all the congregations of Christ, among whom every man's pain did pierce his heail, and every man's grief was grievous unto him I O Lord, is this Paul's pri- LETTERS OF DISIIOP RIDLEY. 423 macy, whereof he thought so much good that he did excel other? Is not this PauFs saying unto Timothy, his own scholar, and doth it not pertain to whosoever will be Christ's true soldiers 'I — " Bear thou, (saith he) the afflictions like 2 Tim. ii. a good soldier of Jesus Christ. This is true : if wo die with him, (he meaneth Christ,) we shall live v/ith him ; if we suffer with him, we shall reign with him ; if we deny him, he shall deny us ; if we be faithless, he remaineth faith- ful, he cannot deny himself." This Paul would have known to every body; for there is none other way to heaven, but Christ and his way, and "'all that will live godly in Christ, shall 2Tim. ui. (saith St Paul) suffer persecution." By this way went to heaven the patriarchs, the prophets, Christ our master, his Apostles, his martyrs, and all the godly since the beginning. And as it hath been of old, "that he which was borntiai-'v- after the flesh persecuted him which was born after the spirit," for so it was in Isaac's time ; so, said St Paul, it was in his time also. And whether it be so or no now, let the spiritual man, the self-same man (I mean) that is en- dued with the Spirit of Almighty God, let him be judge. Of the cross of the patriarchs, as ye may read in their stories if ye read the book of Genesis, ye shall perceive. Of other, St Paul in few words comprehendeth much matter, speaking in a generality of the wonderful afflictions, deaths, and torments, which the men of God in God's cause and for the truth's sake willingly and gladly did suffer. After much particular rehearsal of many, he saith, Others were hcIj- ^i- racked, and despised, and would not be delivered, that they might obtain a better resm-rection ; other again were tried with mockings and scourgings, and moreover with bonds and imprisonment ; they were stoned, hewn asunder, temptad, fell and were slain upon the edge of the sword, some wandered to and fro in sheeps' pilches", in goats' pilches, forsaken, ^'^^jj!"^- oppressed, afflicted, (such godly men as the world was un- worthy of,) wandering in wildernesses, in mountains, in caves and in dens ; and all these were commended for their faith." And yet they abide for us the servants of God, and for those their brethren which are to be slain as they were for the word of God's sake, that none be shut out, but that we may all go together to meet our master Christ in the 424 LETTERS OF BISHOP KIDLEY. air at his coming, and so to be in bliss with him in body and in soul for evermore. Therefore, seeing we have so much occasion to suffer and to take afflictions for Christ's name's sake patiently, so many commodities thereby, so weighty causes, so many good examples, so great necessity, so sure promises of eternal life and heavenly joys of him that cannot lie, let us throw away ' hinder, whatsoever might let'' us, all burden of sin, and all kind of Heb.xii, carnality, and patiently and constantly let "us run for the l^est game in this race that is set before us; ever having our eyes upon Jesus Christ, the ringleader, captain, and prefecter of our faith ; which, for the joy that was set before 'regarding. Ilim, endiu"ed the cross, not passing upon'' the ignominy and shame thereof, and is set now at the riaht hand of the throne of God. Consider this, that he suffered such strife of sinners against himself, that ye should not give over nor faint in yom- minds. As yet, brethren, we have not mthstood unto death, fighting against sin." Heb.xii. " Let US novcr forget, deai* brethren, for Christ's sake, that fatherly exhortation of the wise that speaketh unto us, as unto his children ; the godly wisdom of God, saying thus. My son, despise not the correction of the Lord, nor fall not from him when thou art rebuked of him; for whom the Lord loveth, him doth he correct, and scourgeth every child whom he receiveth. ^Vhat child is he whom the father doth not chasten ? If ye be free from chastisement, whereof all are partakers, then are ye bastards and no children. Seeing then, whereas we have had carnal parents which chastened us, we reverenced them, shall not we much more be subject unto our spiritual father, that we might live ? And they for a little time taught us after their own mind ; but this father teacheth us to om- commodity, to give unto us his holiness. All chastisement for the present time appeareth not pleasant, but painful ; but afterward it rendereth the fruit of righteous- ness on them which are exercised in it. Wherefore let us be of good cheer, good bretlu-en, and let us pluck up our feeble members that were fallen, or began to faint, heart, hands, knees, and all the rest, and let us walk upright and straight, that no limping or halting bring us out of the way." Let us look, not upon the things that be present, but with the eyes LETTERS OF TISHOP RIDLEY. 425 of our faith let us steadfastly behold the things that be ever- lasting in heaven, and so choose rather, in respect of that which is to come, with the chosen members of Christ to bear Christ's cross, than for this short lifetime to enjoy all the riches, honom's, and pleasures of the broad world. Why should we Cliristians fear death ? Can death deprive us of Chi-ist, vvliich is all our comfort, om- joy, and our life i Nay, forsooth. But contrary, death shall deUver us from this mortal body, which loadeth and beareth down the spirit, tliat it cannot so well perceive heavenly things ; in the 2 Cor. v, which so long as we dwell, we are absent from God. Whei'efore, understanding our state in that we be Christ- ians, " that if our mortal body, which is our eartlily house, 2 Cor. v. were destroyed, we have a building, a house not made with hands, but everlasting in heaven, &c., therefore we are of good cheer, and know that when we are in the body, we are absent fi'om God ; for we walk by faith, and not by clear sight. Nevertheless we are bold, and had rather be absent from the body, and present with God. Wherefore we strive, whether we be present at home or absent abroad, that we may always please him." And who that hath true faith in our Saviour Christ, whereby he knoweth somewhat truly what Christ our Saviour is, that he is the eternal Son of God, life, light, the wisdom of the Father, all goodness, all righteousness, and whatso- ever is good that heart can desire, yea, infinite plenty of all these, above that tliat man's heart can either conceive or think, (for in him dwelleth the fulness of the Godhead corpo- rally,) and also that he is given us of the Father, "andicor. i, made of God to be our wisdom, our righteousness, om* holi- ness, and our redemption — who (I say) is he, that believeth this indeed, that would not gladly be with his master Clu-ist? Paul for this knowledge coveted to have been loosed from the body, and to have been with Christ, for that he counted piiiK i, it much better for himself, and had rather to be loosed than to live. Therefore these words of Christ to the thief on the cross, that asked of him mercy, were full of comfort and solace: "This day thou shalt be with me in paradise." To Lukexxii die in the defence of Christ's Gospel, it is our bounden duty to Christ, and also to our neighbour. To Christ, " for he Kom. ix. 426 LETTERS OF BISHOP RIDLEY. died for us, and rose again, that he might be Lord over all."" 1 John iii. And seeing he died for us, " we also (saith St John) should jeopard, yea give, oui' life for our bretlu-en." And this kind of gi\ing and losing is getting and winning indeed ; for he that givetli or loseth his hfe thus, getteth and winneth Apoc. xiv. it for evermore. •■ Blessed are they therefore, that die in the Lord ; " and if they die in the Lord's cause, they are most happy of all. Let us not then fear death, wliich can do us no harm, otherwise than for a moment to make the flesh to smart ; for that our faith, which is surely fastened and fixed unto the word of God. telleth us that we shall be anon after death in peace, in the hands of God, in joy, in solace, and that from death we shall go straight unto hfe. For St John saith. John xi. " He that liveth and believeth in me, shall never die.'" And John V. in another, place " He shall depart from death unto life.'' And therefore this death of the Christian is not to be called death, but rather a gate or entrance into everlasting life. Therefore Paul calleth it but a dissolution and resolution ; 'Co*'v hoth Peter and Paul, a putting off of this tabernacle or dwell-house, meaning thereby the mortal body, as where- in the soul or spirit doth dwell here in this world for a small time. Yea, this death may be called, to the Clu'istian, Acts iv. an end of all miseries. For so long as we live here, " we must pass through many tribulations, before we can enter into the kingdom of heaven." And now, after that death hath shot his bolt, all the Christian man's enemies ha^e done what they can, and after that they have no more to Lukcxvi. AVhat could hurt or hami poor "Lazarus, that lay at the rich man's gate"? his former penurj' and poverty, his miserable beggary, and horrible sores and sickness i For so soon as death liad stricken him with his dart, so soon came the angels, and carried him straight up into Abraliam's bosom, ^\'hat lost he by death, who, from misery and pain, is set by the ministry of angels in a place both of joy and solace ? Farewell, dear brethren, fai-ewell ! and let us comfort our hearts in all troubles, and in death, with the word of God : for heaven and earth shall perish, but the word of the Lord endureth for ever. LETTERS 01- BISHOP RIDLEY. 427 Farewell, Christ's dearly beloved spouse here wandering in this world, as in a strange land, far from thine own country, and compassed about on every hand with deadly enemies, which cease not to assault thee, ever seeking thy destruction ! Farewell, farewell, O ye the whole and universal congre- gation of the chosen of God, here Hving upon earth, the true church militant of Christ, the true mystical body of Christ, the very household and family of God, and the sacred temple of the Holy Ghost ! Farewell. Farewell, O thou little flock of the high heavenly pastor Luke xii. Christ ! for to thee it hath pleased the heavenly Father to give an everlasting and eternal kingdom. Farewell. Farewell, thou spiritual house of God, thou holy and royal priesthood, thou chosen generation, thou holy nation, thou won"^ spouse ! Farewell, farewell ! ' i'"'''^''^^ N. R. LETTER XXXIV. (Covekdale.) To the Queens Majesty'. It may please your majesty, for Christ our Saviour's sake, in a matter of conscience, (and now not for myself, but for other poor men,) to vouclisafe to liear and understand this mine humble supplication. It is so, honourable princess, that in the time while I was in the ministry of the see of London, divers poor men, tenants thereof, have taken new- leases of their tenantries and holdings, and some have re- newed and claanged their hold, and therefore have paid fines and sums of money, both to me, and also to the chapter of Paul's, for the confirmation of the same. Now I hear sav, cruel and that the bishop which occupieth the same room now will Bon not allow the aforesaid leases, which must redound to inanv , ' ./ rannot deal poor men's utter ruin and decay. Wherefore, this is niine men, whicli [' On tlie day previous to his martyrdom, after lie had Ijeen degraded God"and a*" by hishop Brookes, Ridley read this letter to the bishop, and requested C him to forward the petition contained in it. This was refused, and Ridley then delivered it to his brother to be presented to the Queen : it ■was dated for the day following. Ed.]] 428 LETTERS OF BISHOP KIDLEY. humble supplication unto your honourable grace, that it may please the same, for Christ's sake, to be unto the aforesaid poor men their gracious patron and defender, either that they may enjoy their aforesaid leases and years renewed, (as, when their matter shall be heard with conscience, I suppose, both justice, conscience, and equity shall require ; for that their «Ck)iiusion. leases shall be found, I trust, made without fraud or coven% either of their part or of mine ; and also the old rents always reserved to the see, without any kind of damage thereof ;) or if this will not be granted, then that it may please your gra- cious higliness to command that the poor men may be re- stored to their former leases and years, and may have ren- dered to them again such sums of money, as they paid to me and to the chapter for their leases and years so now taken from them ; which thing, concerning the fines paid to me, may be easily done, if it shall please yom* majesty to com- mand some portion of those goods which I left in my house to be given unto them. I suppose that half of the value of my plate which I left in mine offices, and especially in an iron chest in my bed-chamber, will go nigh to restore all such fines received ; the true sums and parcels whereof ai-e not set in their leases ; and therefore (if that way shall please yoiu" highness,) they must be known by such ways and means as your majesty by the advice of men of wisdom and con- science shall appoint. But yet, for Christ's sake, I crave and most humbly beseech your majesty, of your most gracious - thl°widoT7 P^ty mercy, that the former way may take place. I have fessifpure ^^^0 ^ po^i* sistcr, that Came to me out of the north with fi°ed reil-' tlu'ce fatherlcss children for her relief, whom I mai-ried after it°James to a seiTant of mine own house : she is put out of that which fs^Bonner"^ I did provide for them. I beseech your honourable grace, gfon^fiuhy '' that her case may be mercifully considered : and that the nabie'^vhicii rather, in contemplation that I never had of him which WTon^to tbe suffered indurance^ at my entrance to the see of London, fktheriess^ One penny of his moveable goods, for it was almost half-a- '^Hardship. year after his deposition, afore I did enter in that place ; yea, and also if any were left known to be his, he had licence to carry it away, or there for liis use it did he safe ; and his officers do know, that I paid for the lead which I found there when I occupied any of it to the behoof of the chmx-h LETTERS OF BISHOP RIDLEY. 429 or of the house. And moreover, I had not only no part of ^tjn^jfjj!; his moveable goods, but also (as his old receiver, and then a^.'^j^jult'"^ mine, called Master Staunton, can testify,) I paid for him, J^^\H«sts^^o^ towards his servants' common liveries and wages, after his 1',*^^"":;^ deposition, fifty-three U. or fifty-five pounds, I cannot tell °J [^'^5^°"^ whether. In all these matters, I beseech your honourable f,'J^i[J?ies"by majesty to hear the advice of men of conscience, and espe- "lav^been ^ cially the archbishop now of York'; which, for that he was ji^^f continually in my house a year and more before mine im- prisonment, I suppose he is not altogether ignorant of some part of these things ; and also his grace doth know my sister, for whose succour and some relief now unto your highness I make most humble suit. The 16th day of October, 1535. N. R. [} Dr Heath. Ed.] APPENDICES I. DispuTATio Habita Oxonii. looo. II. Articies jointly and severally jiixistzred to Dr Ridley AND Mr Latimer by the Pope's Depl'ty. III. Letter of Dr Turner, Dean op Wells, to Fox, touching CHIEFLY HIS KNOWLEDGE OF RiDLEY. IV. Letter from Stephen Gardiner, Bishop of Winchester, to Ridley. V'. Letter froji Edward, Dvke of Somerset, the Protector, to Ridley. VI. Letter fro.m Edward VI. to Ridley. APPENDIX 1. DISPUTATIO IIABITA OXONIl, ir>j4. lieprinted from Fox, " Reriim in Ecclesm Gestarum," Basil, ] 559, and collated with a MS. in the collection of Archbishop Parker in the Library of Corpus Christi College, Cambridge. QThe Corpus MS. is a very imperfect sketch of the jjroceedings. It appears to have been taken from the first notes which Ridley made after the discussion, before he had time to arrange them at full length. Ed.] ^Prcefatio N. Ridlcei Episcopi Londinensis, in suam dispu- tationem. NuNQUAM mihi contigit in universa vita mea videre aut audire quicquam vanius aut tumultuosius geri, quam hsec quae nuper mecum habita est disputatio in scholis (3xonien- sibus. Et prof'ecto non arbitrabar inter nostrates potuisse reperiri alicujus literaturae aliquos, gradu insigniori donates, qui tarn perfrictie frontis essent, ut ejusmodi scenicis vani- tatibus (quibus ea disputatio abundabat) indulgere aequo animo sustinuissent. Sorljonici claraores, quos olim vidi Pa- risiis, ubi Papismus maxime regnat, prae nostra liac thra- sonica ostentatione speciem aliquam habere modestise merito videri possunt^. Nec mirum erat ; quoniara qui aliorum moderatores ibi esse debuerunt, quique^ aliis sese forraam in agendo praebu- issent, in verbo, in gravitate, &e. ut Paidus loquitui-, ipsi sane omnium effusissime^ aliis in^ tumultuandum ad claraandum ^ Tliese words are omitted at the top of the MS., which, however, has tlie signature " D. Ridleye, Eps. Lend." Parker MS. — possint. Parker MS. — quique aliis esse sese formam prsebuissent in agendo. [|Thcre appears to be a mark through the csxe, probably meant for an erasure.] ■* Parker MS. — perfusissime. " Parker MS.— ad. 28 [hid LEY.] 434 APPENDIX I. classicum cecinerunt. Unde manifestimi est, Christiane lector, quod haudquaqiiam ab istis sincera aliqua Veritas, sed prorsus vana mimdi gloria et thrasonica victoria quaerebatur. Csete- riim ne ad innumera convicia, quibus ego inter disputandum totiis conspuebar, causa nostra, qute Dei est et ecclesise ip- sius, mendosis etiam disputationis habitse exemplaribus mundo traducatur, atque inde damnum aliquod ipsa Veritas sustinere possit ; visum est mihi meam literis commendare responsio- nem ; ut quisquis ejus cognoscendae cupidus est, simul et veritatis studiosus, scire ex his posset et quae mihi maxime objecta fuerint', et in summa quid' a me singulis sit re- sponsum. Quanquam sed tibi, amice lector, verissimum esse fateor, omnia omnium mihi, a tam multis et tam tumidtuose objecta, et a me vicissim tot interdum simul opponentibus tam celeriter responsa ponere, esse omnino impossibile. Ad hsec bona pars temporis in contumeliosissimis op- probriis, et plus quam theatricis exsibilationibus, applausio- nibus et triumphis ad captandum auram popularem populari sermone inaniter consimipta est. Quam rem cum ego seger- rime ferrem, ac publico deplorarem testarerque coetum ilium' eruditorum virorum ac scholas (quae theologorum gravitati destinatse esse* dicuntur) ejusraodi ineptiis et scenicis vanita- tibus contaminari atque pollui, et act ores suae causae vanita- tem'= per haec ipsa palam prodere ; dicendo nihil profeci, sed obloquentium exsibilationibus et vociferationibus, partim vero praesidentium auctoritate coactus sum ejus generis in me jactata audire convicia, qualia profecto viri graves non sus- tinuissent citra niborem audu-e conjecta a tui-pissimo nebulone in vilissimum ganeonem. In initio disputationis, cum meam responsionem ad pri- niam propositionem'' voluissem paucis, idque dialecticorura more, confirmare ; priusquam primam probationem, quae non ^ Parker MS. — fuerant. ^ Parker MS. — quod. ^ Parker ]\IS.— illorum. ^ In the MS. this is confused. We have essent for esse, and a comma after it ; then, dicantw ejusmodi, &c. = Parker RIS.— it stands thus, [the alteration standing above the original.] Parker MS. — argumcntationeni. APPENDIX I. 435 admodum prolixa est, potuissem absolvere, exclamant ipsi D/ doctores : Loquitur blasphemias, blasphemias, blasphemias. Quumque ego supplex atque obnixe precarer, uti perorantem audire dignarentur: qua mea supplicatione commotus (ut videbatur) D. prolocutor" inclamat ex alto, Legat, legat : et* ego quum rursus pergerem legere, tantus continuo obortus est clamor, Blasphemias, blasphemias, ut nullum me imquam meminerim audisse aut legisse similem, prseter ilium'" in Actis Apostolorum excitatum" a Demetrio fabro argentario cum suis qui erant ejusdem artis, clamantibus'^ in Paulum, Magna Diana Ephesiorum, Magna Diana Ephesiorum ; et prseter disputationem quondam quam Ariani habebant contra ortho- doxos in Africa'", ubi dicitur, Quales prsesides, talis erat et disputationis finis. Omnia erant plena tumultu et Aria- norum calumniis, ut nihil quiete audiri potuisset. Haec Victor in libro secundo suae historise. Atque ita invaluerunt istorum clamores et tumultuationes, ut ego, velim nolim, cogerer probationes meas, alioqui satis breves, inchoatas dimittere. Testes habeo hujus veritatis omnes cordatiores qui inter- erant. Sed de his plura conqueri desinam : et nunc mihi curae erit, argumenta mihi proposita, et meas vicissim ad argumenta illorum responsiones, quanta mea memoria dili- gentiori singularura circumstantiai'um recordatione suggerere potuerit, suinmatim annotare. Disputatio habita Oxonice inter D. Nicolaum episcopum Londinensem, et doctorem SmitJmm, cceterosqm doctores Oxonienses. Vuestonus: — Viri Christi fideles, coepta est hodie schola surami Dei, ut spero, auspicio. Coepta controversia de se, ^ Parker MS.— the D. is omitted. " Parker MS. — proloquutor, [[as it is likewise occasionally spelt in the printed copy.] " Parker MS. — et ego cum rursus legerem, Parker MS.— qui. " Parker MS. — cxcitatus est. Parker MS.— conclamantibus. " Parker MS. — Carthagine. " All that follows is wanting in the MS. till the title of the Dis- putation— " Di^^putatio habita," &c., p. 451. 28—2 43(5 APPENDIX I. controversia plane libera, de veritate scilicet corporis Domini nostri Jesu Christi in eucharistia. Ohristus verus est, qui dixit : vera sunt quae dixit, imo Veritas ipsa quae dixit. Orandus est ergo Dens nobis, ut demittat Spiritum, qui sit ejus verbi certus interpres, qui abstrahat errores, qui doceat ut Veritas elucescat. Oranda est Ecclesise venia, ut illius receptam veritatem absque illius prsejudicio sinat hodie in qusestionem vocari. Vestrse autem partes emnt, Divini Nu- minis opem implorare ; delude reginse bona omnia precari, nobis pacatas et tranquillas prsebere aures. Propositce qucestiones. Smtthis: — Hodierno die, vir eruditissime, vocata sunt tria in qusestionem, minime certe inter Christianos contro- vertenda. 1. Nimirum, an Christi servatoris nostri corpus, con- ceptum ex Maria Virgine, oblatum in cruce pro redemptione hominum, sit reipsa aut realiter in eucharistia. 2. Secundum, an post consecrationem ulla remaneat substantia, prseter substantiam Domini nostri Jesu Christi, Dei et hominis. 3. Tertium, an in missa sit vivificum sacrificium et oblatio, turn pro vivis quam pro defunctis, propitiabile. Nunc, doctissime doctor, tametsi tu die Sabbathi, quid indicaveris et senseris de his qusestionibus, aperte et publice pronunciasti, tamen non contentus responsione tua, quam negative protulisti, non gravabor rursus aperte rogare sen- tentiam tuam in prima qutestione : An verum Christi corpus post pronunciationem verborum Christi a sacerdote sit realiter in eucharistia, an tantum sit ibi secundum figuram ? Expecto quid respondeas. Prjefatio et Protestatio Nicolai Ridl^i Episcopi Lon- DiNENsis Jiahita 17 Aprilis in puhUcis scholis Oxonice. Accepi a vobis, ornatissime vir et domine Prolocutor, et vos viri venerabiles, domini Commissarii celsitudinis Reginse et aliorum, superiore die tres propositiones, quibus jussistis me, ut in hanc diem pararem, quid illis respondendum censerem. Ego vero cum mecum considerarem, quanta cura gregis Do- miniei nuper mihi commissa esset, pro cujus administratione APPENDIX I. olim (idque quam cito, Deus novit) rationera Domino nieo sum redditurus ; qiiodque Petri Apostoli prfecepto paratus semper esse debeam ad respondendum euilibet, ut loquar de ea quae in nobis est spe cum animi mansuetudine et reverentia ; ad hoc quid debeam ecclesia; Christi, quidque vobis, qui estis hie commissarii cum auctoritate publiea ; statui mandatis vestris hac in parte obtemperare, et palam vobis patefacere, quid de propositis propositionibus sentiam. Et quanquam (ut ingenue vobis quod verum est f'atear) aliter ohm atque nunc de illis rebus, de quibus me interrogatis, sensi ; nihilominus Deum testem invoco in animam meam, non mentior, quod ut mutarem animam, quodque in banc in qua nunc sum devenirem sententiam, nulUis me, ut id facerem, coegit aut legum humanarum aut periculoruni hujus mundi metus, aut ulla spes vel expectatio mundanse coniuioditatis ; sed amor duntaxat veritatis, revelatee mihi per Dei gratiam (ut mihi persuasum habeo) in verbo Dei et in antiquorum patrum orthodoxorum lectione. Haec ego nunc propterea magis commemoro, quoniam quis scit, si quod mihi ohm contigit, ahcui vestrum in pos- terum contingere poterit? hoc est, ut si quid ahter atque ego nunc de rebus propositis sentiatis, et hoc vobis Deus ahquando sit revelaturus. Sed utcunque fuerit, quod vos omnes nunc me facere vehtis opinor, hoc ego jam breviter sum facturus : hoc est, sententiam animi mei, quam pla- nissime potero, expHcabo. In qua tamen sententia dicenda, id vobis testatum esse vehm, me ex animo nihil esse dictu- rum scienter et prudenter, quod ulla in re crediderim posse vel tantillum repugnare aut dissentire a verbo Dei, aut a regulis fidei et Christianse religionis, quas illud sacrosanctum Dei verbum ecclesice Christi prtescribit, quibus me meaque omnia volo nunc et in perpetuum esse vel fore obnoxia. Et quoniam gravis causa est quam aginuis, et ad earn peragendam quam simus mmc inexpediti, temporis nimirum angustia et librorum inopia oppressi, vobis omnibus ignotum esse non potest : propterea protestor me hoc a vobis hodi- emo die publice postulaturum, nimirum ut in posterum liceat omnibus meis hodiernis responsionibus, explicationilnis, et confirmationibus addere vel demere, quicquid in posterum saniore judicio, maturiore consultatione, aut exactiore sin- 438 APPENDIX I. giilarum rerum expensione, magis commodum magisque opportunum esse videbitur. Aliquid etiam adferunt earceres molestise, quse mentem meam nonnihil conturbarunt ; neque enim is sum, ut liber sim ab omnibus hujusmodi affectibus. Vuesiomts: — Reverende doctor, quod ad penuriam libro- rum spectat, non est quod causeris; libri tibi exhibebuntur quoscunque postulaveris. Quod ad maturius judicium attinet, liberum erit usque in diem Dominicum addere responsionibus tuis, quod magis opportuiuim videbitur : nolo ut concisis uta- mur argumentis, ne videamur nectere arenas. Ridlwus: — Est aliud, quod impretatum velim. Video hie scribas et notarios adhiberi : verisimile est, quod palam profe- rentur quse dicemus : obsecro ut sit facultas loquendi libere ; non quod constituerim tempus eximere dicendo, sed ne cui \ide- atur non satis fieri : non sum orator, nec didici rhetoricam. Vuestonus : — Licebit tibi eligere duos notarios ex hac tota multitudine. lildlccus : — Si essent hie mihi noti aliqui, eligerem. Vuestonus: — Sunt hie duo, quos dominus Cranmerus heri elegit : ipsos, si placet, eligito. Ridlceus : — Placent : puto esse viros bonos. Hsec jam pauca prsefatus et protestatus, eonfero me nunc ad propositarum propositionum responsionem, et responsionum mearum explicationes et confirmationes brevissiraas. Prima Propositio a Papistis proposita. Forma autem conclusionum haec erat. In Sacramento altaris, virtute verbi di\ini a sacerdote pro- lati, praesens est realiter sub speciebus panis et vini naturals corpus Christi, conceptum de Yirgine Maria, item naturalis ejusdem sanguis. Responsio Ridl.ei. Respondeo, Non est humano aut seculi sensu in Dei re- bus loquendum. Prima itaque propositio vel conelusio for- mata est phrasi a sacra scriptura aliena, et multis ambiguis obscuritatibus involuta et implicata. In sensu autem, quera docent scholastici, et hodierna Romanensis ecclesia defendit, falsa est, erronea, atque doctrinse, quce est secundum pieta- tem, plane contraria. APPENDIX I. 439 EXPLICATIO. Dlversitas et novitas phraseos, et quam sit a scriptiira aliena, in tota hac prima propositione et in singulis pene partibus ita patet et evidens est vel mediocriter versato in sacris Uteris, ut nihil necesse jam putem, in hoc ccetu docto- rum virorum, in ea re demonstranda aliquid teraporis (nisi id a me postea postulatum fuerit,) collocare. Ambiguitas est in verbis, " virtute verbi divini." Am- biguum enim est, quod sit istud verbum divinum : ilhidne quod legitur in Evangehstis, aut in Paulo, aut aliquod aliud. Si quod in Evangehstis aut in Paulo, quodnam illud sit : si non ex illis, quoraodo cognoscitur esse verbum divinum et tantse virtutis, ut banc tantam rem efficere valeat? Item ambiguitur de verbo, " a sacerdote," an uUus dicendus sit sacerdos, nisi cui data sit potestas sacrificandi expiatorie pro vivis et raortuis ; et unde patet banc auctoritatem esse a Deo ulli mortaliura, prseterquam uni Christo, commissam? Dubitatur etiam, secundum quern ordinem futurus sacri- ficans sacerdos sit ; utrum secundum ordinem Aaron, an secundum ordinem Melcliisedec. Nam plures ordines sacer- dotii non probat, quod seiam, sacra scriptura. Vuestonus : — Sufficiant ista. RidlcBUs: — Si desit tempus, sunt adhuc dies midti. Nec ego sum qui velim, quod non possum, abire. Vuestomis : — Hsec sunt subterfugia : eludis tempus. Rldlmis: — Non possum fugere. Captus sum, et vinctus. Vuestonus : — Congredimini. Smithus: — Sufficiant quse dixisti. Bidlceus : — Sine, quseso ; non adeo multa sunt quae sum dicturus. Vuestonus : — Perge. Bidlceus : — Item in verbo " realiter," ambiguum est an sumatur transcendenter, et sic potest hie signare quamcunque rem qu£e ad corpus Christi quovis modo spectat ; et sic con- cedimus, corpus Christi realiter esse in sacramento cosnse Dominicse ; sicut inter disputandum, si detur occasio, a nobis declarabitur : vel rem ipsam corpoream, animatam, qu{e assumpta est in unitatem personge a Verbo Dei ; secundum quam significationem, corpus Christi cum sit in coelis realiter 440 APPENUIX I. propter venim corporis modum, hie in terris esse dicendus non est. Item in verbis, "sub speciebus panis et -vini," ainbiguura est utrum species significare intelliguntur forraas tantum ac- cidentales et exteriores panis et vini, an naturas eorumdem substantiales, suis qualitatibus visibiles, et externis sensibus perceptibiles. Falsitas autem propositionis in sensu Romanensis ecclesife et scholasticomm hinc patere potest. Uli enim ponunt panem transubstantiari in carnem assumptam a Verbo Dei : idque, ut aiunt, per virtutem ejus verbi, quod illi conceptis vocibus et syllabis formaverunt ; quod in nullo reperiri potest Evange- listarura, aut in Paulo : atque inde colligunt, corpus Christi realiter contineri in sacramento altaris. Quae positio, quoniara fundatui" super fundaraento transubstantiationis, (quod est fundamentum raonstrosura, absurdum et analogise sacramen- torum interempti\Tim ; ) idcirco et haec prima propositio, quae super hoc putre fundamentum et vanum superstruitur, falsa est, erronea, et infami sacramentarionim errori merito de- putanda. Vuestonus : — Teritur tempus. Ridlceus : — Non deerit tempus : supersunt adhuc multi dies. Vuestonus : — Perge ad argumenta : proescribetur tibi ahus dies. Ridl(vus: — Nil habeo amplius, quod de exphcatione dicam ; si permiseritis, dicam paucis de confirmatione. Vuestonus : — Perge. ReSPONSIONIS jam DAT^ COiNFIRMATIO. Ridlwm: — Non est statuendum dogma aliquod in ec- clesia Dei, quod dissentiat a verbo Dei, et ab analogia fidei, et quod secum trahat multas absm-ditates. Sed dogma hoc primje propositionis tale est : ergo non est statuendum in ec- clesia Dei. Major patet, et minor probatur sic : Hoc dogma ponit realem, et corporalem, et carnalem camis Christi a Verbo assumptee in sacramento coense Dominicse praesentiam ; idque non per virtutem et gratiam, quod et orthodoxi faten- tur, sed per integram essentiam et substantiam corporis et carnis Christi. Sed talis praesentia dissentit a verbo Dei, Ai'i'KNuix i: 441 ab analogia fidei, et multas secuin necessario trahit absur- ditates : ergo, etc. Major est manifesta, et minor adliuc probatur sic. Vtiestomis: — Tu bonas horas male perdis. Domine op- ponens, perge ad argumenta. timithus: — Disseremus de transiibstantiatione, quam tu asseris contrariam esse analogiae fidei. Contrarium probo ex scriptiiris et patribus. Sed antequam tecum congi-ediar, quaeso an in sexto Jobannis fiat mentio de saci'amento, aut de reaH prtesentia corporis Christi in eucharistia? Ridlmis: — Iniquuni videtur esse, ut amputentur ea quae eram dicturus : nec adeo multa sunt, paucis dicentur. Vuestonus : — Legat. Ridlwus: — Primo, Talis prsesentia contraria est locis ali- quot sacriE scripturaj. Secundo, Dissentit ab articulis fidei. Tertio, Evacuat et tollit institutionem Domini de sua ccena. Quarto, Prostituit preciosa prophanis ; projicit enim quod sanc- tum est canibus, margaritas scilicet porcis. Quinto, Multa cogit raonstrosa miracula prseter necessitatera et auctoritatem verbi Dei ponere. Sexto, Ansam prtebet hsereticis, qua suos errores tueantur, qui non recte de duabus in Christo naturis sentiebant. Septimo, Fidem veritatis humanse in Cbristo minuit. Postremo, Falsificat dicta patrum ortbodoxorum ; falsificat et fidem ecclesite catbolicam, quam Apostoli tra- diderunt, martyres roboraverunt, et fideles, (ut quidam ex patribus ait,) usque nunc custodiunt. Ergo minor est vera, Probatio antecedentis hujus argumenti per partes. Talis praesentia contraria est verbo Dei, Johan. xvi. Ve- ritatem dico vobis, expedit vobis ut ego vadam : si enim non abiero, Paracletus ad vos non venit. Act. iii. Quern oportet quidem coelum accipere usque ad tempora restitu- tionis omnium, quae loquutus est Deus. Matth. ix. Non possunt filii Sponsi lugere, quamdiu cum illis est Sponsus. Sed nunc est tempus luctus. Beati qui lugent, etc. Joban. xvi. Iterum videbo vos et gaudebit cor vestrum. Johan. xiv. Iterum veniam, et assumam vos ad meipsum. Matth. xxiv. Si dixerint vobis, Ecce hie Christus, aut illic, nolite credere : et ibidem : Ubicunque fuerit cadaver, ibi congregabuntur et aquilcC. 442 APPENDIX I. 2. Dissentit ab articulis fidei : Ascendit ad coelos, sedet ad dextram Dei Patris. Inde, et non aliunde, ut inquit Au- gustinus, venturus est ad judicandum vivos et mortuos. 3. Evaciiat et tollit institutionera coenfE Dominieas, ut- pote quae tantum jussa est tantisper continuari, donee ipse Dominus venerit. Si igitur nunc prsesens est realitei- in veritate corporis carnis, debet haec coena cessare. Comme- moratio non est rei prsesentis, sed prseteritaj et absentis. Memoria autein et praesentia differunt. Atque frustra ibi ponitur figura, inquit ex patribus quidam, ubi res figurata praesens est. 4. Prostituit preciosa profanis, et multa cogit absurda fateri. Asserit enim adulteros et homicidas inipoenitentes, imo (tit est quorundam apud istos opinio) impios et infideles, mures et canes, recipere corpus Domini nostri reale et cor- porale, in quo inhabitat plenitudo Spiritus, lucis, et gratiae, contra manifesta verba, Johan. vi. in sex ibidem locis et sententiis. Statuit avOpw-rrucpuyiav, id est, bestialem quan- dam crudelitatem. Crudelius est enim hominem vivum cora- edei'e, quam interimere. Pius: — Petit tempus ut edat blasphemias. Mitte blas- pheraias. Jtidlceus: — Ego non expectabam a vobis hujusmodi con- tumelias. Vuestomis : — Omnia pacata, omnia tranquilla ; perge ad argumenta, Domine Doctor. Bidlmis: — Restant non multa. Vuestonus : — Impudentissimo ore profers blasphemias : perge ad argumenta : incipe. Reiiquanon 5 Eidlwus : — Cosit multa monstrosa miracula praeter lesfeuantur, ° _ _ * quodpiolo- necessitatem et auctoritatem verbi Dei ponere. In adventu cutor pro- _ _ ^ _ peraret ad imjug praesentise corporis et carnis Christi substantiam panis argumenta. J r r ^ 1 extrudunt ; ponunt autem accidentia sine subjecto, substituunt Christi corpus, sed sine suis qualitatibus et vero corporis modo. Si vero sacramentum tam diu servetur, ut mucescat, et ver- mes inde generentur, quidam dicunt substantiam panis mira- culose redire : alii negant. Quidam corpus Christi dicunt in stomachum recipientis descendere, et ibi tara diu manere, donee species calore naturaU consumantur : quidam in bonis manere dicunt, quamdiu ipsi permanent esse boni : quidam APPENDIX I. 443 tam cito corpus Christi in cojlum rapi dicunt, quam cito species dentibus teruntur. O mirabiliarios ! Vere in istis impletum esse vereor quod prophetavit Paulus : Pro eo quod dilectionem veritatis non recepemnt in hoc ut salvi fierent, mittet illis Deus efficaciani illusionis, ut credant mendacio, ut judicentur omnes qui non erediderunt veritati. Hsec prse- 2 Thess. ii. sentia commentuin illud concomitantise peperit, quae sustulit hodie et abrogavit prseceptum Domini de communicando poculo Domini laicis. 6. Ansam pnebet hsereticis errandi, et suos errores de- fendendi ; ut Marcioni, qui dixit Christum habere corpus phantasticum ; et Eutychi, qui confudit impie duas in Christo naturas. Postremo falsificat dicta patrum orthodoxorum et fidem ecclesifp eatholicam, quam VigiHus, martyr et auctor gravis, dicit esse traditam ab Apostohs, sanguine martyrum robora- tum, et a fidelibus ad suani usque retatem custoditam. Dicta patrum intelligo, Justini, Irenaji, Tertulliani, Origenis, Euse- bii (Emisseni), Athanasii, Cyriih, Epiphanii, Hieronymi, Chry- sostomi, Augustini, VigiHi, Fulgentii, et Eertrami : quorum omnium atque ahorura quoque vetustissimorum patrum loca in banc sententiam scio me legisse ; et si esset hbrorum meorum mihi concessa copia, possem commonstrare, idque sub periculo capitis mei et amissionis omnium quae in hoc mundo amittere possum. Nohte putare, fratres, nos, quoniam banc praesentiam corporis Christi, quam hs-c prima propositio ponit, impro- bavimus, utpote quam censemus esse commentitiam, phan- tasticam, et prreter autoritatem verbi Dei in ecclesiam a Romanensibus introductam, propterea velle tollere veram il- 1am prffisentiam corporis Christi in sua coena, rite et legiti- me administrata, quae est fundata in verbo Dei, et patrum orthodoxorum commentariis illustratur. Qui de me ita sen- tiunt, Deus novit quam multum illi hallucinentur : idque ut vobis planum manifestumque faciam, declarabo paucissimis, quam ego veram in verbo Dei et priscis patribus statuo in Sacramento coenae Dominicae corporis Cliristi praesentiam. Cum Luca Evangelista et Paulo Apostolo dico, panem in quo gratije actae sunt, esse corpus Christi ad memoriam ipsius et mortis ejus, usque ad adventum ejus, perpetun a Ari'K.vuix r. fidelibiis celebrandam. Dico item, panem quem frangimus; esse communieationem corporis Christi. Cum orthodoxis patribus sic loquor et censeo, non so- lum significationem corporis Dorainici fieri per sacramentum suse ccense : sed una cum illo exhiberi quoque fateor piis et fidelibus gratiam corporis Christi, vitam scilicet atque seternitatis alimoniam : idque cum Cypriano. Manducamus vitam, bibimus vitam, cum Augustino : sentimus Dominum prsesentem in gratia, cum Emisseno : recipimus cibum coe- lestium, et superne venientera, cum Athanasio : proprietatem naturalis communionis cum Hilario : naturam carnis et be- nedictionem vivificativam in pane et vino, cum Cyrillo : et cum eodem, virtutem proprise carnis Christi, vitam et gra- tiam corporis, unigeniti proprietatem, id est, ut (Jyrillus ipse disertis verbis exponit, vitam. Fatemur nos recipere, cum Basilio, mysticum Christi adventum, gratiam verse naturae, atque verse carnis sacramentum : cum Ambrosio, corpus per gratiam : cum Epiphanio, carnem spiritualem, sed aliam ab ea quae crucifixa est : cum Hieronymo, gratiam influentem in sacrificium, et Spiritus gratiam : cum Chrysostomo, gra- tiam, veritatem invisibilem : gratiam et societatem membro- rum corporis Christi, cum Augustino. Postrerao cum Ber- tramo, qui horum fuit omnium postremus, fatemur, secundum id haberi in sacraniento coense Dominicse corpus Christi, videlicet ut ipse exponit, quod sit in eo spiritus Christi : id est, Divini potentia verbi, quse non solum animura pascit, verum etiam purgat. Ex his opinor omnibus dilucide pa- tere potest, quam simus ab ea sententia alieni, qua nos false quidam orbi traducere conantur, dicentes, nos nihil aliud docere quam figiiram corporis Christi in uiensa Dominica a piis et fidelibus recipiendam expectari oportere. Propositio Secuxda. Post consecrationem non remanet substantia panis et vini, nec ulla alia substantia, nisi substantia Dei et hominis. ReSPONSIO N. E-IDLJil AD SECUNDAM PROPOSITIONEM. Secunda conclusio est simplicitur falsa ; verbo Dei, naturae sacramenti, patrum orthodoxorum clarissimis dictis ex dia- raetro contraria. Est putre fundamentum reliquaruni duarum, Ai'PENnrx I. 445 quae nobis propositfe sunt, videlicet primjB et tertise conclu- sionum. Ad banc igitur responsionem non morabor vos ulla explieatione, contentus scilicet ea quse jam exposita est prius ad responsionem primae propositionis. ReSPONSIONIS ad SECUNDAM PROPOSITIONEiM CONFIRM ATIO. 1. Constat ex verbo Dei, Christum panem dedisse dis- cipulis, illumque suum corpus appellasse : sed substantia panis altera est a substantia Christi Dei et hominis. Ergo conclusio est falsa. Minor patet ; et major probatur sic : Hoc dedit discipulis, appellavitque corpus suum, quod accepit, in quo gratias egit, quod fregit : sed accepit panem, super panem gratias egit, et fregit panem : ergo major vera. Et con- firmatur auctoritatibus patrum Irensei, Tertulliani, Origenis, Cypriani, Epiphanii, Hieronymi, Augustini, Tlieodoreti, Cy- rilli, Rabani, Bedse. Horum loca recipio me ostensurum clarissima, si modo concedatur (quod quidem peto) librorum copia. 2. Panis est corpus Christi, ergo est panis : a tertio adjacente ad secundum adjacens cum verbi substantivi pura copula. Sicut panis mensse Dominicse est corpus Christi naturale, ita est et corpus ejus mysticum : sed non est corpus Christi mysticum per transubstantiationem : ergo neque sic est corpus Christi naturale. Minor patet ; et major probatur sic : Ut Christus, qui est Veritas, dixit de pane, Hoc est corpus meum, quod pro vobis tradetur, loquens ibi de corpora naturali ; ita Paulus ab eodem Spiritu veritatis inipulsus dixit : Unus panis et unum corpus multi sumus, omnes qui de uno pane participamus. 3. Non magis credendus est panis transubstantiari in cor- pus Christi, quam vinum in sanguinem : sed vinum non tran- substantiatur in sanguinem ; ergo nec panis in corpus. Major est manifesta : probatur minor ex auctoritate verbi Dei et in Matthaeo et in Marco : Non bibam ex hoc fructu vitis, et csetera. Fructus autem vinum est, quod Christus bibebat, et discipulis bibendum dedit. Huic sententia' clarissime suffra- gatur Chrysostomi locus in Mattha^o xxvi. suffragatur Cypri- anus : aflfirmat sanguinem deesse, si desit vinum in calice. 4. Verba Christi Domini super poculum apud Lucam et Paulum sunt tarn eflficaoia, quam qua' dicuntur super panem : 446 APPENDIX I. sed dicta super poculum non habent vim transubstantiandi : ergo, etc. Minor probatur, quia tunc transubstantiarent ca- licem, vel quod est in calice, in novum Testainentum. Sed neutrum hoc fieri potest, et absurdum est confiteri. 5. Ille sensus sacrse scrijiturte (de sacramentis loquor) maxime deligendus est, quem maxime circumstantiaj scriptu- rarum, analogia sacramentonira, et patrum dicta probant. Haec maxime probant locutionem tropicam in verbis coenae Dominicse : est ergo sensus tropicus in eisdem maxime recipi- endus. Circumstantiae scripturae : Hoc facite in mei corame- morationem : Quotiescunque comederitis panem hunc, et de poculo hoc biberitis, mortem Domini annunciabitis : Probet seipsum homo, et sic de pane illo edat, et de poculo bibat : Convenerunt ad frangendum panem, et perseverarmit in frac- tione panis : Panis quem franginms etc. Quoniam unus panis et unum corpus multi sumus. Analogia sacramentorum necessaria est. Nam si sacra- menta aliquam similitudinem non liaberent earum rerum qua- rum sunt sacramenta, omnino sacramenta non essent. 1. Similitudo hscc in sacramento coenge Dominicse triplex est : Prima consistit in alitione. Vide Rabanum, Cyprianum, Augustinum, et Irenseum ; et planissime Isidorum ex Ber- tramo. 2. Secunda in corapositione multorum in unum : ex Cyprialio. 3. Tertia est, dissimilium rerum similitudo, ubi sicut panis transit in corpus nostrum, ita nos per legitimura usum sacramenti per fidem transimus in corpus Christi. Dicta patrum, quod sit tropica et figurativa locutio. Ori- genes, Tertullianus, Chrysostomus in opere imperfecto, Au- gustinus, Ambrosius, Basilius, Gregorius Nazianzenus, Hila- rius, et omnium clarissime Bertramus. Contra transubstantiationem militant insuper omnium pa- trum dicta loca, quorum nomina supra recensuimus contra assertionem primse propositionis. Sed omnium clarissime et evidentissime Irenseus, Origenes, Cyprianus, Chrysostomus ad Cajsarium monachum, Augustinus contra Adamantum, Gelasius, Cyrillus, Epiphanius, iterum Chrysostomus in Mat- tlueum XX, Eabanus, Damascenus, Bertramus. Hie vos, viri venerabiles, domine Prolocutor, et vos rcliqui APPENDIX I. 447 commissarii, rogatos velim, iiti dignemini cognoscere me non solum niti his solis, qua3 haetenus scripsi in meis superioribus responsionibus et confirmation ibus ; sed habere quoque pro mea sententia confirmanda, qusecunque scripsit Bertramus, vir doctiis et orthodoxus, quique usque in hanc nostram jEtatera jam septingentis annis semper habitus est cathohcus. Cujus tractatum quicunque legerit perpenderitque, considerans setatem scriptoris, eruditionem, sanctimoniam, veterum alle- Ridfeus per I _ ' _ ... . Bertraraum gationes et rationes ilHus multiphces et sohdissimas, mirabor iianc _ .... sententiam si quisquam timentium Deura possit ei in negotio eucha- adductus. ristise salva conscientia contradicere. Hie mihi primus aurera vulsit, et a pervulgato Romanensis ecclesife errore ad dili- gentiorem veterum ecclesiasticorum scriptorum liac in re in- vestigationeni primus ire coegit. Et haec loquor coram Deo, qui scit me in his, quae jam scribo, non mentiri. Tertia Propositio. In missa est vivificum ecclesise sacrificium, pro peccatis tarn vivorum quam mortuorum propitiabile. Eesponsio Nicolai Ridl.ei ad tertiam propositione.m. Ad tertiam similiter, ut ad primam, respondeo ; atque in- super dico, earn in sensu, quem verba videntur prse se ferre, non solum esse erroneam, sed in tantum quoque esse mortis et passionis Christi derogativam, ut non iramerito (mea quidem sententia) impia et in preciosissimum sanguinem Christi Sei-vatoris blasphcma censeri et possit et debeat. De missa Romanensi, qua; hodie extat, aut ejus vivifico sacrificio propitiabili pro peccatis vivorum et mortuorum, universa sacra scriptura ne gry quidem habet. Ambiguitas de missse nomine quid significet, et an hodie ulla, qualis fuit veterum, vere habeatur, quum jam nuUi aut catechumeni aut permanentes dimittantur. Item in illis verbis, " Vivifico ecclesise sacrificio,'" ambigi- tur, an intelligantur tropice et sacramentaliter, pro vivifici sa- crificii sacramento, quod in coena Domini non negatur ad- esse ; an proprie et citra omnem tropum, quo mode unicum tantum fuit, idque semel oblatum, videlicet in ara crucis. Item in illis verbis, " tani, quam,'' ambiguum esse potest^ 448 APPEXniX I. utrum in sensu dicatiir ludicro, quo dici solet per jocura de prorsus inepto, quod sit aptus tarn moribus quam scientia. Et in verbo " propitiabile" dubitatur, an idem sit quod propitiatoriura et expiatorium : an quod potest reddi pro- pitium ; hoc est, utrum active vel passive capiatur. Falsitas autem in sensu seholasticorum et ecclesise Eo- manensis, atque impietas in sensu quern verba prse se ferre videntur, haec est ; quia illi innixi suo transubstantiationis fundamento, ponunt vinum et animatum corpus carnis Christi unitum Divinitati delitescere sub accidentibus panis et vini : quod est falsum, uti supra dictum est ; et superstruentes su- per hoc fundamentum, dicunt etiam iUud corpus offerri Deo a sacerdote in suis quotidianis missis ad expianda peccata vivorum et mortuorum. ReSPONSIONIS DATtE rOXFIRMATIO, 1. Ubi non adest sacerdos idoneus ad offerendum sa- crificium propitiabile, ibi tale sacrificium offerri non potest : sed nulhis est idoneus sacerdos preeter Christum. Ergo tale sacrificium in quotidianis missis a sacerdotibus offerri non po- test. Probatur minor: officium offerendi grandis est honor: sed nemo debet sumere sibi honorem, nisi qui vocatur a Deo. Nemo autem hie vocatus est prseter unicum Christum Ser- vatorem. Ergo nemo illud prjeter unicum Christum offerre potest. Quod nemo prseter unicum Christum ad hunc gra- dum vocatus sit, hinc patet. Duplex est tantum ordo sacer- dotii probatus in verbo Dei, secundum Aaron videlicet et secundum ordinem Melchisedec. Ordo Aaronis jam cessavit propter inutilitatem et imbecillitatem. At secundum ordinera JMelchisedec unicus est tantum sacerdos Christus Dominus, sacerdotium habens aTrapafiarov. 2. Cujus nulla est necessitas ut fiat, id frustra fit. Sed nulla est necessitas offerendi amplius sacrificium propitiato- rium seu propitiabile pro vivis et mortuis : nam id Christus servator noster semel abunde perfecit et explevit. Ergo si in missa id fiat, frustra fit. 3. Postquam inventa est feterna redemptio, non opus est amplius quotidiana oblatione. At Christus accedens pon- tifex, etc., seternam nobis invenit redemptionem. Ergo non APPENDIX 1. 449 amplius opus est quotidiana pro expiandis peccatis mortuorum et vivoruin oblatione. 4. Absque sanguinis effusione non fit remissio. Sed in Heb. ix. missa non est sanguinis effusio. Ergo in missa non fit re- raissio, et per consequens neque sacrificium propitiabile. 5. In missa non est Christi passio in veritate, sed tan- tum signata niysterio, etiam ubi coena Domini legitime per- agitur: sed ubi Christus non est passus, ibi neque in veri- tate est oblatus. Ait enim Paulus : non ut ssepius semetip- sum offerat, alioquin oportuisset ilium ssepius passum fuisse a condito mundo. Ubi Cbristus non offertur, ibi non est sacrificium propitiabile. Nam Christus semel sub consum- mationem seculorum ad profligationem peccatorum per im- molationem sui ipsius apparuit : et quatenus manet illud om- nes homines, ut semel moriantur, post hoc autem judicium ; ita et Christus semel oblatus est, ut multorum peccata tol- leret, rursusque absque peccato conspicietm' iis qui ilium expectant in salutem. 6. Ubi est hostia, quse potest accedentes perfectos red- dere, ibi desinere debent homines amplius hostias offerre ex- piatorias. Sed sub novo testamento est unica hostia jam- pridera oblata, quse potest perfectos in seternum reddere accedentes. Ergo in novo testamento desinendum est ab hostiis expiatoriis offerendis. 7. In eundem sensum et sententiam tendunt manifes- tissime loca scripturarum quse sequuntur, unde et manifes- tissima inde argumenta formari po.ssunt. Videlicet, per quam voluntatem (inquit Paulus) sanctificati sumus per oblatio- nem corporus Jesu Christi semel peractam. Et ibidem : Hie vero una pro peccatis oblata victima, perpetuo sedet Heb. x. ad dexteram Dei, &;c. unica enim oblatione perfectos effecit in perpetuum eos qui justificantur. Per semetipsum facta '• purgatione peccatorum : Hebr. primo. Obsecro, notate verbum " semetipsum" : quod bene notatum procul dubio dirimit uni- versam controversiam. 8. Hebr. x. negat Paulus ei qui sanguinem filii Dei, iipb. x. per quern fuit ipse sanctificatus, conculcaverit, reliquam esse hostiam. Non vult Christus iterum crucifigi, non vult mortem suam ludibrio exponi. Et ad Colossenses : Reconciliavit nosc>i.i. in corpore camis suae. Observate, obsecro, non dicit, in mys- 29 ( HI DI.Ky. J 450 APPENDIX 1. terio corporis, sed in corpore carnis suae. Et prima Johannis secundo : Si quis peccaverit, advocatum habemus, etc. Scio haec omnia scripturarum loca deludi a quibusdam duplici commento. Alteram est, per distinctionem de sacri- ficio cruento et incruento : quasi vero nostrum incruentum ecclesiae sacrificium aliud esset quam laus et gratiarum actio ; quam illus unici cruenti semel peracti commemoratio, annunciatio et sacramentalis reprsesentatio, &c. Alterum commentum est : depravant orthodoxorum patrum dicta ad intellectum alienum, quern ipsi patres nunquam senserunt. Quid autem patres senserint, manifeste patet ex Augustino in epistola ad Bonifacium, et lib. Ixiii. libro nono contra Faustum Manichseum, et in aliis locis quamplurimis ; ex Eusebio (Emisseno), Oypriano, Chrysostorao, Theodoreto, Fulgentio, Bertramo, et aliis, quorum omnium procul dubio haec est unanimis concorsque in Domino sententia, videlicet quod indefessa currit pro salute honiinis redemptio perpetua, quae semel facta est in veritate ; quod hostia semel oblata consumi non potest ; quod tam potens est Christi passio, tam crescens virtus et vigor illius semel effusi craoris hodie ad ablutionem peccatorum, quam fuit illo eodem die, cum ex benedicto Christi servatoris latere effluxit. Quanquam omnis sacrificii nostri ratio, quod in coena Dominica in ecclesia frequentatur, consistit in orationibus, laude et gratiai-um actione, in recordatione et annunciatione illius semel in ara crucis oblati sacrificii, ut jugitur coleretur per mysterium, qui semel duntaxat et non amplius offerebatur in pretium. Epilogus. Haec sunt, viri venerabiles, domine Prolocutor, et reliqui domini commissarii, quae ad vestras tres mihi propositas pro- positiones respondere nunc potui in hac consiliorum inopia, et praesidio librorum destitutus : quamobrem provoco ad meam primam protestationem, cujus auxilium, quantum licet, postulo mihi non denegari. Et quoniam nuper a vobis sen- tentia lata est in me multis nominibus injusta et iniqua ; ego igitur, quatenus mihi licet, ab eadem appello ad sequi- orem justioremque justi alicujus judicis superioris compe- tentisque et legitimi censuram et judicium, idque juxta sta- APPENDIX I. 451 turn approbatum ecclesiae Anglicanse : licet quis is jam sit, propter mutationem reipublicse, fateor me ignorare. Quale judicium si mihi in terris non datur habere, tunc tanquam ad sacram anchoram et unicum salutis mese portum confuglo ad sententiam ?eterni judicis: hoc est, omnipotentis Dei, cujus in sues misericordissimse et justitite et justissimae miseri- cordise totahter me meamque universam causam judicandam committo, nihil quicquara desperans de patrocinio advocati mei et unici servatoris nostri Jesu Christi. Cui cum Patre sempiterno, et Spiritu sancto omnium sanctificatore, sit nunc et in seternum omnis honor et gloria. Amen. DisputatW hahita Oxoniee xvii.'^ Aprilis de reali proesentia corporis Christi in eucharistia. Anno 1554. Smithus^: — Dedisti mihi occasionem, ut jam exordiar ab alio capite, quam proposueram: visus es mihi abuti locis scrip- turarum de ascensione Christi, ut toUas prsesentiam Christi in eucharistia. Ego vero contra tuam sententiam infringam : ascensio Christi nihil obstat prsesentise reali corporis Christi in eucharistia. Ergo quum his locis inniteris, falleris. Eidloeus: — Ego tibi visus sum argumentum fortissimum fecisse ab ascensione Christi in coelos ; sed tu male colligis : nec enim solum nititur ascensione, sed ascensione et perman- sione in coelis. Smithus*: — Ascensio Christi in coelos, et permansio ibi, obstant reali Christi prjesentise in sacramento : ergo falleris. Ridfwus: — Realis Christi prtesentise duplex esse potest intellectus. Nam si intelligas realem Christi prsesentiam se- cundum assumptse carnis realem et corporalepi substantiam, ' See p. 435. ' Instead of XVII. we have in the MS. z°, which stands for secundo in other places. ^ This first speech with Ridley's answer is omitted in the MS., which begins with Smith's next observation, 'Ascensio Christi', &c. ■* Parker MS. — Here the disputation begins, and the speech stands thus : Ascensio Christi in coelos, et ejusdem ibidem perpctua sessio ad dex- teram Patris, non obstant quicquid reali praesentise corporis Christi in sacramento altaris: ergo tu falleris. ^ The numbers (1), (2), &c. down the margin indicate the speeches contained in the Parker MS. 29—2 452 APPENDIX I. ea prsesentia quum' sit in coelis, obstat quo minus simul possit esse in terris : sin intelligas realem prsesentiam se^^ cundum rem aliquam quse ad corpus Christi pertinet, ea sane non obstat, quare sic est corpus Christi hie nobis in coena Dominica, per gratiam, ut Epiplianius loquitur ^ Vuestonus : — Ego vobis prsescindam ambiguitates : quoties loquimur de corpore Christi, loquimur de eo quod sumpsit de Virgine. Ridlceus: — Hoc non potest consistere. Smithus: — Non obstante ista ascensione et permansione in coehs perpetua usque in diem judicii, Christus post as- censionem apparuit corporaliter et reahter in terra. Ergo non obstat ascensio, et permansio in coelis, prsesentiae ejus in eucharistia reali. Bidlceus: — Domine doctor, argumentum non valet. Non ita alligo Christum in coelo, ut non possit libere venire in terras ; nam quando libet, licet iUi descendere, et in terris esse, quum velit : sed ut simid in coelo sit et in terra, id dico non posse fieri. Smithus: — Animadvertite diligenter, qui adestis, quid re- spondeat. Primo dicit, sessionem Chi-isti ad dexteram Patris impedimento esse ejus corporis reali prsesentiae in eucharistia: deinde negat. Bidlceus: — Nolo putes me fingere aut somniare talem . sessionem, quali isti viri sedent. Smithus: — Licet ergo, Christum esse praesentem hie in terris, quum voluerit ? Jtidlceus: — Licet, quum voluerit. Smithus: — Non pugnat ergo ascensio ejus in coelos cum corporis ejus reali prsesentia in eucharistia. Bidlceus: — Permitto illi licere, ubi voluerit, in terris ap- parere. Proba velle. Smithus: — Pendet itaque responsio tua ex voluntate Christi. Congrediar igitur rursus brevi argument© : Chi'istus post suam ^ Parker MS.— cum. ^ Parker MS. — After this speech of Ridley's comes the following one of Smith : (3) Christus perpetuo sedet ad dextram patris, et tamen quoque in terris ab ascensione sua visus est : ergo. Then comes Ridley's answer, see p. 457. (4). APPENDIX I. 453 ascensionem, licet perpetuo maneat, illis visus est in terra realiter et corporaliter. Ergo non obstante ascensione et perpetua sessione ad dexteram Patris, potest esse realiter et corporaliter in eucharistia. Ridlcews: — Si exciperem argumentum, quemadmodum tu protulisti, fortasse te ejus pudebit postea. Smithus: — Cliristus post suam ascensionem, ut supra. Ridlceiis : — Concede antecedens, nego consequens. Smithus : — Concedis antecedens ? Ridlceus: — Ooncedo antecedens. Largior hoc tibi, quia scio quosdam patres fuisse in hac opinione. Dabo tibi usum hujus propositionis. Et ego formabo argumentum : visus est in terris post perpetuam sessionem in coelis. Ergo, etc. Smithus: — Imo ego formabo. Chi-istus post ascensionem licet jugiter maneat in coelis, visus est in terra realiter et corporaliter. Ergo non obstante ascensione et perpetua permansione ad dexteram Patris, potest esse realiter et cor- poraliter in terris. Ridlceus: — Conveniat primum de perpetua sessione ad dexteram Patris. Smithus: — An sic sedet ad dexteram Patris, ut non deserat eum unqua,m? Ridlceus: — Non alHgo ita Christum in coelo. Video te fallere per sequivoca : multiplex est distinguendum. Si intel- ligas sedere in coelo, regnare cum Patre, potest simul in coelo esse et in terris. Sed si sedere intelligas juxta cor- poris modum, in coelo semper manet. Nam ut corporaliter maneat in terris, cum corporaliter sit in ccelo, repugnat sacris Scripturis. Ut Augustinus: Corpus Christi est in coelo, sed Veritas ejus ubique diffusa est. Jam si perpetuo maneat in coelo secundum corporalem prtesentiam, ea permansio im- pedit prsesentiam corporalem in eucharistia. Smithus: — Actorum tertio docetur, quod sessurus sit Christus perpetuo ad dexteram Dei usque ad consummatio- nem raundi. Vuestonus: — Video hoc inter vos controverti, utrura cor- pus Christi possit esse simul in terris et in ccelo. Ego docebo, Christum secundum veritatem esse et in terris et in ccelo simul et semel, unum et eundera naturalem et se- cundum veritatem et substantiam veri coi-poris. 454 APPENDIX I. Ridlceus: — Nego antecedens. Vuestonus: — Probo e duobus testibus, Chrysostomo Ho- milia xvii. ad Hebraeos : " nonne per singulos dies offeri- mus? Offerimus quidem, sed recordationeni facientes mortis ejus : et una est hsec hostia, non multse : et quoniodo una, et non multse, quae semel oblata est in sancto sanctorum? Hoc autem sacrificium exemplum est illius ; idipsum semper offeri- mus, nec nunc quidem alium agnum, crastina alium, sed semper eundem ipsura. Proinde unum est hoc sacrificium hac ratione : alioqui, quoniam in multis locis offertur, multi Christi sunt? nequaquam, sed unus ubique est Christus : et hie plenus existens, et ilHc plenus, unum corpus." Audi, idip- sum semper offerimus, unus ubique Christus, et hie plenus, et ilHc plenus : ergo ex Chrysostomo, unum est corpus simul in coelo et in terra. Ridlceus: — Memini loci satis bene. Ista non militant contra me. Vitestonus: — Unus ubique est Christus, hie plenus, et illic plenus. Ridlceus: — Unus Christus ubique, sed non unum corpus. Vuestonus: — Unum corpus, inquit Chrysostomus. Ridlceus: — Sed non secundum corporis substantiam est ubique, sed secundum locum : nam hie et illic non indicant locum. Ut Augustinus : Sursum est Dominus, sed ubique est Veritas Domini. Vuestonus : — Non potes sic effugere : non dicit, una est Veritas Christi ; sed unus est Christus ubique, et hie et illic. Ridlceus : — Una hostia ubique, propter unitatem ejus quern hostia significat, non quod hostige sint esedem. Vuestonus: — Ergo non est Christus, sed hostia Chi'isti. Sed Chrysostomus, Unum corpus, et unus Christus, ait, non una hostia. Ridlceus: — Concedo cum Chrysostomo, una est hostia, et non multse : et una dicitur nostra hostia ab unitate illius unicae, quam unam omnes nostrse reprsesentant : ilia autem unica fuit ea, quae serael duntaxat oblata est in ara crucis ; cujus omnes nostrae sunt sacramentalia exemplaria. Et quod dixisti ex Chi-ysostomo, Christum in multis locis simul offerri, hie plenum, et illic plenum : verum est, Clu-istum quoque offerri simul multis in locis, sed in mysterio et sacramenta- APPENDIX I. 455 liter; et plenum esse in omnibus illis locis, non secundum corporalem carnis assumptae substantiam, sed secundum bene- dictionem vivificativam, quae datur piis in pane et vino, ut Cyrillus loquitur. Quod ad oblationem Christi attinet, cujus meminit sic Ohrysostoraus, ipsemet quid sentiat, clarissime explicat, per correctionem dicens : " Idipsura semper faciraus, magis autem recordationem sacrificii operamur." Vuestonus : — Secundus testis est Bernardus in sermone de coena Domini : Unde hoc nobis, piissime Jesu, ut nos vermiculi reptantes super faciem terrse, nos inquam, qui pulvis et cinis sumus, te prjesentem habere mereamur prse raanibus, prse oculis, qui totus et integer sedes ad dexteram Patris ; qui etiam unius horse momento, ab ortu solis usque ad occasum, ab aquilone usque ad austrum, pra;sto es unus in multis, idem in diversis locis? RidloBUs: — Ilia verba nihil astipulantur tibi : sed scio Bernardum eo tempore fuisse, ut mihi suspectus esse de- beat in ista materia. Habet multa commoda dicta, ut etiam hoc loco. Sed secutus est earn setatem, quum perverse de eucharistia sentiretur : commode tamen eum interpretabor, ut nihil pro te faciat. Dicit habere nos Christum in mysterio, in Sacramento, in velamento, post habituros sine velamento ; et nunc veritatem Christi eandem ubivis dicit esse : est et hie et illic, est ubique Veritas Christi. Vuestonus : — Quara dicis esse veritatem ? non dicit veri- tatem Christi, sed veritatem corporis Christi. Ridlwus: — Veritas corporis Christi est vera fides de cor- pore Christi, et secundum veritatem est apud eos qui habent veram fidem in Christo : hoc est qui vere credunt Christum esse. Vuestonus : — Est idem in diversis locis : ego urgeo in di- versis locis, et non est satisfactum. Smithus : — Christus visus est in terra realiter et corporali- ter post ascensionera et perpetuam sessionem ad dexteram Patris : ergo ascensio et perpetua sessio in coelis non impe- diunt quo minus possit esse realiter et corporaliter in Sacra- mento. Bidlwns: — Si per perpetuam sessionem intelligas resi- dentiam corporis in coelo, implicat contradictionem. Smithus: — Non impUcant contradictionem haec duo, vide- licet sedere perpetuo ad dexteram Patris, et realiter visum 456 APPENDIX I. esse in terris post suam ascensionem : primura dabis Christum esse in ccelo, et sedere ad dextram Patris ; quia Actoruni tertio dieitur, Oportet eum capere coelum usque in tempora resti- tutionis omnium : et visus est in terra Paulo corporaliter post illius ascensionem : ergo duo ilia non implicant contradic- tionem. Ridlwus: — Nihil irapedit, quin Christus possit esse in coelis et in terris, si velit, et cum velit apparere his quibus voluerit : sed tamen mihi nondum probas ita Christum velle : et quod usque ad judicium Christus perpetuo sit futurus in coelo ; potest tamen aliqua esse remissio. Sed dixi banc esse controversiam inter doctores et patres. Christum visum fuisse omnes fatentur : sed num in coelo an in terra existens, hoc ambigitur. Smithus : — Docebo Christum voluisse apparere in terris : voluit et apparuit in terris post ascensionem suam in coelos ; ergo etc. Ridloeus: — Apparuit, sed incertum quomodo, utrum in coelo an in aere. Sic visus est Stephano, cum esset cor- poraliter in cceIo. Nam secundum verum corporis modum, quando est in coelo, non est eodem tempore in terra ; et quando fuit in terris, non fuit eodem tempore in coelo. Smithus: — Christus fuit eodem tempore in ccelo et in terra : ergo erras, dum illud inficiaris. Ridlceus: — Non prorsus nego Christum visum esse in terris : de incertis incerte pronuncio. Smithus: — Visus est Paulo, tanquam abortivo, post suam in cceIos ascensionem : ad Corinthios decimo quinto. Sed ista visio fuit corporalis ; proinde corporaliter visus est in terris post suam ascensionem in coelos. Ridlceus : — Visus est realiter et corporaliter : sed utrum existens in coelo an in terra, incertum est. Sed de incertis incertum ferendum est judicium. Sed quando fuit in terra corporaliter, oportet te probare, eum eodem tempore fuisse in coelis. Smithus: — Quseso an ista visio possit probare resurrec- tionem Christi. Ridlceus: — Ego accipio hoc pro solido et valido argu- mento, ad probandam resurrectionem. Sed utrum in coelo an in terris conspectus sit, ego dubito •. nee magni refert ; APPENDIX I. 457 perinde enim valet argumentum : alterutrura enim sufficit, sive in ccelis, sive in terris conspectus sit. Certe resurrexit: non enim visus esset, nisi resurrexisset. Smithus: — Visus est a Paulo conversatus in terris, non e coelo, ut tu ais. Rklloeus : — Petis principium ; sumis pro confesso, quod probandum erat. Smithus: — Tergiversaris. Ridlceus : — Bona verba. Auditores sunt eruditi : intelli- gunt utrumque nostrum. Treshamus : — Ita visus est, ut audiri posset : ergo erat corporaliter in terra : quomodo alioqui audiretur ? Ridlceus: — Qui fecit ut Stephanus conspiceret se in coelo, efficere potuit ut a Paulo audiretur e coslo. Smithus : — Visus est Paulo, ut caeteris : sed visibiliter et corporaliter visus est caeteris in terris, ergo et Paulo. Ridlceus: — Fateor, visus est visibiliter et corporaliter; sed nondum probasti, visum esse in terris. Smithus : — Sic visus est ut caeteris : sed a caeteris in terra existens visus est, et in terra visibiliter apparuit eis : ergo Paulo visus est in teiTa. Ridlceus : — Quod Christus ab ascensione visus sit ab ho- minibus' in terra, certum est. Visus est enim a Stephano, visus est etiam, fateor, a Paulo. iSed utrum ipse ad terras descenderit, an in coelo constituens praebuerit^ se Paulo con- spicuum, quum^ Paulus in tertium coelum raperetur, scio esse controversum : et scriptura, quod sciam, non diffinit": et de incertis incertum judicium ferendum est. Smithus: — Habemus iEgesippum et Linum contra te, qui testantur, Christum post suam ascensionem apparuisse in ter- ris Petro, coi-poraliter : libro tertio, capite tertio. Petrus victus precibus et Hetibus populi, rogantis eum ut urbe egre- ' Parker MS. — homine. ' Parker MS. — praebuit. ' Parker MS. — cum. * Parker MS.— defitiit. ° (5) This speech is in the following short form in the MS. : Linus in Historia passionis Petri et Pauli, et iEgesippus testatur Christum visum a Petro. Then follows Ridley's speech, "Scio ita scriptum," &c. 458 APPENDIX I. deretur ob insidias Herodis, coepit solus proficisci : ubi vero ad portam ventum est, videt Christum accurrere ; et adorans eum dixit, Domine, quo vadis? dicit ei Christus : Iterum veni crucifigi. Eandem historiam habet Linus de passione Petri. Ambrosius quoque in epistolis habet, et Abdias Apostolorum discipulus, qui vidit Christum ante suam ascensionem in coelos. Qua itaque fronte audes asserere incertum esse, quod hi aperte testantur factum ? Bidlceus :—Scio ita scriptum esse, et' ab Eusebio in ec- clesiastica historia. ^Quanquam non istorum tamen relationes pro canonica scriptura habeo, tametsi si ahquando ab ascen- sione hie in terris cuipiam apparuisset, nihil nostrse officii sententise. Neque enini nos corapedes injiciraus Christo, ut quidam falso de nobis loquuntur, quin possit pro suo bene- placito in terris, quandocunque vult, apparere. Sed quod simul et eodem temporis raomento in coelo existat et in terris secundum suam'' substantiam corporalem, ''dicimus esse contra naturam suae humanitatis et sui corporis verum mo- dum. Perpetua autem sessio ad dexteram Patris potest (fateor) intelligi stabilitas regni Christi, et perpetua ejusdem cum Patre in gloria coelesti 8equalitas\ Smithus : — Jam quando jactatis vestram fidem esse fidem veteris ecclesise ; ego ostendam non esse, sed pugnare adversus fidem patrum. Adferam Chrysostomum, Homilia secunda ad populum Antiochenum. " Tanquam maximam hsereditatem, Elisseus melotem suscepit. Etenim vere maxima fuit hse- reditas, omni auro preciosior : et erat duplex Helias ille : et erat sursum Helias, et deorsum Helias : novi, quod justum ilium beatum putatis, et velletis quisque esse ut ille. Quid igitur, si vobis demonstrarem quid ahud, quod illo raulto magis omnes sacris mysteriis imbuti recipimus? Helias qui- dem melotem discipulo reliquit : Filius autem Dei ascendens ' Parker MS. — et, and the comma omitted. ^ Parker MS. — Non tamen istas istorias et relationes pro canonica scriptura accipio, quanquam si, &c. ^ Parker MS. — substantiam suam. ■* Dicimus humanitatis. Thus in the MS. — dicimus esse contra naturam suam coi-poralem, dicimus esse contra naturam humanitatis sua. ' After this come some speeches, see pp. 482, 483. APPENDIX I. 459 suam nobis carnem dimisit. Sed Helias quidem exutus . Christus autera et noliis reliquit, et ipsam habens ascendit." Ridloeus: — Concedo Christum utrumque fecisse" hoc est, Hie tnum ^, phationes et camem duni ascenderet secum sumpsisse, et hic qiioque popuiares . , affebantur, nobiscum eandem rehquisse : sed id quidem factum est longe etinmecon- ^ , " jiciebantur diveris modis : assumpsit autem^ carnem suam secundum ve- conviciorum . .... plaustra ram corporis et carnis corporalem" substantiam : reHquit in plena.* mysterio in coena Dominica fidelibus, secundum spiritualem communicationem, et per gratiam percipiendara. Nec perci- pitm* tantum in coena Dominica, sed et alias quoque ex au- ditu evangehi et per fidem. Panis enim quem frangimus communicatio coqioris est ; et generahter, Nisi manducaveritis carnem Fihi hominis, et biberitis ejus sanguinem, non habe- bitis vitam in vobis. Smithus: — Chrj'sostomus, de dignitate sacerdotii, libro ter- (19)' tio, capite tertio, ait : " 0 miraculum, O Dei benevolentiam ! qui sursum sedet, tempore sacrificii liominum manibus con- tinetur." Vel, ut alii vertemnt : " 0 miraculum, O Dei benignitatera ! qui cum Patre sursum sedet, in illo ipso temporis articulo omnium manibus pertractatur, ac seipsum tradit volentibus ipsum accipere et complecti. IlicUocus: — Tenetur profecto a piis, communicantibus non (20) solum sacramentaliter manu corporis, sed'" multo salubrius raanu cordis, et haustu interiori sumitur : at per sacramenta- lem significationem tenetur ab omnibus. Setonus: — Ubi est ergo miraculum, si adest tantum per gratiam et in mysterio solum I Ridlwus: — Est miraculum, oh Domine. Christus non est otiosus in sacramentis suis. Nonne est magnum miraculum, cum panis, qui solet pascere corpus, fit cibus animse ? qui non intelligit miraculum, non intelligit vim mysterii. Deus det ut omnes agnoscamus veritatem, et ei pareamus. " Parker MS.— /ecme is omitted. Q* This note is likewise in the MS. in a bracket at the end of the speech.] ^ Parker MS. — enim. " Parker MS. — corporalis. * (19) Parker MS. — Smyth: — Chrysost. Lib. iv. de dignitate sacer- dotali ; O firma beneficentia ! 0 miraculum ! qui sursum sedet ad dexteram Dei patris, eadem hora omnium manibus tenetur. '° Parker MS.— sed et multo. 460 APPENDIX I. Smithus: — Dicit Olirysostomus miraculum, quod Christus sedeat ad dexteram Dei in coelis, et eodem tempore hominura manibus contineatur : non quod hominum manibus pertracte- tur solum in mysterio, et sit in illis per gratiam. Tu itaque dum id negas, plane falleris, ac a vero longe aljerras. Harpsfeldus: — Non est praetermittendus prior locus Chrysostomi : liceat hoc unura prius interrogare. An non est magnum, quod Elias reliquit chlamydem et donura prophe- tise discipulo suo I Bidlceus : — Est magnum. Harpsfeldus: — Reliquit igitur Elias magnam gi-atiam? JRidlwus : — Reliquit. (21) ' Harpsfeldus: — At Christus reliquit longe majorem gra- tiam, quam Elias. Ille enim non potuit siraul relinquere et suscipere chlamydem ; utrumque Christus fecit in carne. (22) Bidlceus: — Concede lubenter^, Christum multo majora no- bis reliquisse, quam Helias Helisseo, licet dicatur reliqulsse' duplicem suum spiritum : quia virtus et gratia corporis Christi, quam Christus ascendens nobis reliquit, imica est salus et vita ominum servandorum, quam reliquit nobis Christus hie per fidem percipiendam ex auditu verbi et ex legitinia sacramentorum'' nobis facta administratione. Hanc virtutem et gratiam Chrysostomus, more Joannis EvangeUstae, carnem Christi vocat*. Harpsfeldus: — Sed majus Christus prsestitit. Subvexit enim, et reliquit : non intelligis collationem : in hoc est col- latio, quod Helias rehquit melotam et non retinuit ; Christus reliquit, et retinuit secum suam ipsius carnem. Bidlceus: — Verum est, et hoc ego ante statuebam. Tu quum multa videaris dicere, nihil dicis novi. Sit gratia col- lata gratife, multo majorem gratiam contulit Christus, quum nos insereret in carnem suam. ' (21) Parker MS. — Harpsfeld : — Christus majus quiddam reliquit, quam Helias cum pallium discipulo reliquisset: Helias autem cum pallio reliquit gratiam, per quam Heliseus postea pallio Helise aquam dividebat. ^ Parker MS. — libenter. ' Parker MS. — duplicem reliquisse for reliquisse duplicem. * Parker MS. — duorum sacramentorum. « For (23), see p. 48,S. APPENDIX I. 461 Harpsfeldus : — Si licet ingenue te interrogare : si voluisset Ohrj-sostomus hoc intelligere, Christum reliquisse corpus suum in eucharistia, tu cogita, quibus uti potuit verbis apertio- ribus ? Ridlceus : — Sunt ista non tam vehementia, quam grande quippiam prae se ferentia. Potuit uti verbis crassioribus, si voluisset hoc ita crasse significare ; erat enim eloquens : nunc loquitur more aliorum patrum, qui mystice de rebus mysticis loquuntur, et de sacramentis sacramentaliter. Harpsfeldus: — Collatio est in eo, quod erat Heliae im- possibile, Christo autem est possibile. RidlcBUs: — Fateor, fuit possibile Christo, quod erat illi impossibile. Elias reliquit chlamydem, Christus et reliquit carnem suam et sustulit. Harpsfeldus : — Elias diraisit, et non potuit toUere : Christus dimisit et sustulit. Nisi statuis in hoc collationem, nihil est. Ridlceus: — Tulit carnem suam in coelum, et carnis suae communionem reliquit. Vuestonus: — Intelligis carnem in primo loco pro vera came, et in secundo loco pro gratia et communicatione carnis ; et cur non intelligis in secundo loco pro vera came ? Ego palam faciam, quam sit stupida et crassa responsio tua. Ridlceus : — Hse sunt contumelise : neque, ut opinor, de- cent modestiam hujus scholse. Vuestonus: — Elias reliquet chlamydem discipulis, sed Filius Dei ascendens reliquit carnem : sed Helias vere dimisit chla- mydem, Christusque carnem ; et tamen ascendens eandem sustulit. Ex quibus verbis sic argumentamur : Christus car- nem reliquit discipulis, et tamen eandem secum sustulit. Ergo nobiscum prsesens adest. Hinc dominus Doctor in hune modum respondet : Tulit carnem suam in coelum, et carnis suae communionem reliquit. Tndocta nimis responsio. Ridlceus : — Gaudeo te Anglice loqui : cupio enim universum orbera intelligere, qufe disputamus. Reliquit nobis carnem suam : hoc tu intelligis de carne ipsius, ego vero de gratia. Tulit ille carnem suam, et nobis carnis reliquit communionem. Vuestonus : — Censores, quid judicatis de hoc responso ? Censor es: — Ridiculum et ineptum. Ridlceus: — Lubens liaec Christi causa patior. Vuestonus citat locum: — " Spargimur sanguine (ihristi." 462 APPENUIX 1. RidlcBus: — Domine Doctor, est idem sanguis, sed spiritu- aliter exceptus ; atqiie eodem sanguine spargebantur prophetae omnes, sed spiritualiter et per gratiam. Et quicunque san- guine hoc non sparguntur, salutis participes esse non possunt. (16)' Vuestonus: — Adduco tibi Bernardum : "Ab occidente ad orientem, ab aquilone ad austrum, unus in multis est, et idem in diversis locis." Eademque repetebat Anglice. (16) Ridlceus : — Facilis est responsio, quod unus Christus sit hic^ et in diversis locis: quippe Deus secundum majestatem, secundum providentiam, et, ut Augustinus ait, cum piis ubique secundum indivisibilem et ineffabilem gratiam. Alioqui si secundum corporalem prsesentiam intelligeretur Bernardus, quam monstrosum et giganteum corpus faceretis de corpore Christi, quod ab aquilone in austrum, ab occasu in ortum usque protenderetur^. Vuestonus: — Imo tu prodigiosam et ineruditam respon- sionem. Vuardus: — Priusquam attulero quae adferre destinaveram, libet redire ad argumentum Doctoris, quo videbaris constrictus dubitare de Christi prsesentia in terris : ad eam rem nihil aliud allaturus sum, quam quod in catechismo synodi Lon- dinensis, nuper abs te edito, decretum est. Ridlceus: — Hoc primum scias, me nullum catechismura edidisse. Vuestonus: — Coegisti me subscribere, quum esses purpu- ratus episcopus. Ridlceus: — Ego neminem coegi subscribere. Vuardus: — Imo tu es auctor illius hsereseos. Ridlceus: — Ego nullum edidi catechismum. Colas: — Nunquam assentitus es his quae edita sunt te probante ? Ridlceus: — Fateor me vidisse librum, scripsisse nego : recognovi, et plurima annotavi : consensi ei libro, non fui auctor. ' (15) Parker MS. — Vueston: — Bernardus in sermone de coena domini ait : gratiilare, sponsa, gaude ineffabiliter ; unus et in niultis locis, idem in diversis locis, Christus a solis ortu usque ad occasum, ab aquilone ad austrum oftertur: ergo potest esse simul multis in locis. ° Parker MS. — ubique instead of hie et in diversis locis. For (17), see p. 483. APPENDIX I. 463 Censores: — Proponitur catechismus, quasi in synodo Lon- dinensi ei fuisset consensum. Cranmerus aiebat heri te edi- disse. Ridlceus: — Non credo eum dixisse. Vuardus: — Catechismus sic habet, "si visibiliter et in terra," etc. Ridlceus: — Respondeo articulos illos editos fuisse, me et cognoscente, et consentiente : id manus mea probavit, et Cranmerus manum suam apposuit, et aliis eos articulos ex- hibuit. Locus autem ille, quem adfers, potest commode ex- poni. Vuardus : — Christus est potentia Patris, et virtus : ergo non fuit ea infirmitate, ut non posset efficere quae volebat. Ridlceus : — Concedo. Vuardus : — Fuit sapientia Patris ; ergo prudenter locutus est, et eo modo quo posset ab omnibus intelligi : neque aliud pro alio volebat loqui. Ridlceus : — Hoc totum. Vuardus : — Et Veritas ipsa fuit : ergo vere effecit et prse- stitit, quod instituit facere : et eum neque fallere, nec falli potuisse, nec fallere voluisse, est verisimile. Vuestonus : — Hilarius in Psalraum cxviii. Vera omnia sunt, et neque otiose, et neque inutiliter constituta Dei verba, sed extra omnem ambiguitatem superfluje inanitatis, ignita, et ignita vehementer, ne quid illic esse, quod non perfectum ac proprium sit, existimetur. Vuardus : — Est Veritas Patris : erffo nec fallere nec falli n potest ; prsesertim quum extrema loqueretur, et testamentum conderet. Ridlceus : — Christus est ipsa Patris Veritas : et video quor- sum tendas : at haec ambago verborum ; et si recte intelli- gantur, ea verba sunt verissima. Hoc est corpus meum. Vuardus: — Accepit, fregit, dedit, etc. quid accepit? Ridlceus: — Panem, corpus suum. Vuardus: — Quid fregit? Ridlceus : — Panem. Vuardus: — Quid dedit? Ridlceus : — Panem. Vuardus: — Num dedit triticeam et materialem? Ridlceus : — Nescio an triticeam, dedit veram et materialem. 464 APPENDIX I. Vuardus : — Contra ostendo ex scripturis, tradidit quod jussit eos accipere : sed non jussit eos accipere panem ma terialem, sed corpus suum. Ergo non dedit panem materi- alera, sed corpus suum. Ridlceus: — Nego minorem. Jussit enim accipere corpus suum sacramentaliter, in pane materiali : et ita et' panis erat, quod eos accipere jussit, quia substantia erat panis ; et etiam corpus, quia sacramentum erat sui corporis propter sanctificationem et accessionem Spiritus sancti, qui mysteriis a Christo institutis et legitime administratis semper solet assistere^. ffarps/eldus : — Quis ita dicit, scilicet per accessionem Spiritus sancti ? Ridlceus : — Habeo Theophylactum auctorem, et eum affero : ut intelligatis, earn phrasim non esse meam. Vigesimo sexto in Matth. " Porro dicens. Hoc corpus meum, ostendit, quod ipsum corpus Domini est panis, qui sanctificatur in altario." Oglethorpus: — Ille locus Theophylacti aperte contra te facit : dicit enim eo loco, quod Christus non dicit, Hsec est figura corporis mei, sed corpus meum. Ineffabili enim opera- tione, inquit, transformatm-, etiamsi nobis videatur panis. Ridlceus: — Non est figura. Hoc est, non tantum est figura. Vtiestonus : — Ubi hoc " tantum" est ? Ridlceus : — Non eo in loco, sed alibi habetur ; et Augus- tinus ita saepe loquitur, et casteri doctores. Vuestonus recital ea verba Theophylacti Anglice: — Chris- tus non dicit figuram esse, tuque figuram esse dicis. Fitque, inquit iUe, conversio panis in carnem Dominicam. Ridlceus: — Concedo panem converti in carnem Christi, at non per transubstantiationem, sed per sacramentalem con- versionem. Transformatur, inquit Theophylactus ibidem, per mysticam benedictionem, et accessionem Spiritus sancti in carnem Domini : non dicit, per expulsionem substantise panis et substitutionem corporalis substantise carnis Domini. Et quod dicit, Non est figura corporis, subintelligendum est quod et ipse alibi addidit : \ndelicet, tantum : hoc est, non nuda figura corporis. Assistit enim Christus suis mysteriis. ' Parker MS. — this et is omitted. ^ For (29), see p. 483. APPENDIX I. 465 " Neque unquam,'''' ut Cyprianus ait, " divina majestas ab- sentat sese a divinis mysteriis, et caetera." Vuestonus: — Tu addis hoc "tantura:" hocque unum est mendacium. Dico prteterea : Petrus Martyr coactiis est hunc ipsum negare auctorem, cum tarn f'ortiter locus hie contra se faceret. Sed observa diligenter verba. Non dixit, " Haec est figiu-a corporis mei sed, " Est corpus meum." Bidlwus: — Si verba auctoris, non sensum accipiamus, id vere est injuriam auctori facere. Hardingus : — NuUus doctorum omnium raagis contra te frt'j^ensam facit. Verbum enim grsece habet fxeTaaroi^eiovTai^ quod j^'^'^'''" ^"^"^ latine habet, si vertimus, transelementatur. Deinde rationem reddens cur panis forma maneat, sic habet : Quoniam, inquit, infirmi sumus, et horremus crudas carnes comedere, maxime hominis carnem, ideo panis quidem appai-et, sed caro est. Ridlceus: — Vox ilia vim eam non habet, quam tu ei attribuis. Attribuis enim nimium : et tamen cum omnia attribueris, haud quicquam in rem tuam facit. Siquidem habet idem auctor alibi ^iuei.eTa(jToi-^eiov neOa, id est, trans- formamur mutamurque in coi-pus Christi. Quod si mihi libeat ad hunc modum vim vocabuU urgere, possem perinde mihi probare, licere nos reipsa transformari in verum OhrLsti corpus. Vuardus : — Erudite doctor, tu sic interpretaris ; Hoc est corpus meum, id est, figura corporis mei. Ridlceus : — Etsi scio esse qui sic interpretentur, tamen ilia non est plena interpretatio, ut totum exprimat. Vuardus : — " Oves mese vocem meam audiunt, et sequuntur me." Sed omnes oves Christi audiunt banc vocem. Hoc est corpus meum, sine figura. Ergo ea est vox Christi. Ridlwus: — Oves Christi audiunt et sequuntur vocem Christi, nisi seducantur et ignorantia decipiantur. Vuardus: — At patres hunc locum non habuere pro tro- pica locutione. Ridlceus: — Imo omnes numerant hunc sermonem inter tropicos. Vuardus : — Justinus Martyr, in Apologia secunda, habet sic : Neque vero hsec pro pane potuve communi sumimus : imo quemadmodum verbo Dei Jesus Christus, Servator noster, incarnatus liabuit pro salute nostra carnem et sanguinem ; 30 [ripi-ey.] 466 APPENDIX I. ita per orationem illius verbi consecratum hoc alimentum, quo sanguis et carnes nostras per immutationem enutriuntur, ejus- dem incarnati carnem et sanguinem esse sumus edocti. Vuestonus: — Hunc locum Cranmerus corrupit, Anglice in hunc sensum vertens : Panem, aquam et \'inum in hoc Sa- cramento non ita percipi debere, quemadmodum alii cibi et potus, quibus quotidie utimur ; sed tanquam epulse ad hoc destinatffi, ut gratise Deo agerentur, atque nimc eucharistiam, nunc corpus et sanguinem nominari Christi. Neque fas esse ut quis ilia percipiat, nisi qui Christum professus sit, et con- venienter professioni suse vivat. Hunc tamen cibum et potionem ille in carnem et sanguinem nostrum converti, ut corpora nostra nutrirent, affirmat. Ridlceus : — 0 bone doctor, sincere agamus quseso ! non sum ignarus hujus loci, et novi quam varie a variis acci- piatur. Vuardus repetit locum Justini: Edocti sumus, etc. Ridloeus : — 0 quanta iniquitas ! Ego habeo locum descrip- tum. Scis tu qui grsece nosti, quomodo verba mota sint loco, nec satis justa de causa. Vuardus : — Urgeo argiunentum. Ridloeus: — Si vis ut ego respondeam Justino, opertet audias. Ego unam tantum habeo linguam ; non possum re- spondere omnibus. Vuardus: — "Desiderio desideravi hoc pascha manducare vobiscimi.''' Quod pascha, rogo, desideravit manducare I Si hfereas, babes ex TertuUiano lib. quai-to contra Marcionem : " Professus itaque se concupiscentia concupisse edere pascha, ut suum, (indignum enim, ut ahenum concupisceret Deus,) acceptum panem, et distributum discipulis, suum corpus illud fecit, Hoc est corpus meum, dicendo." Num ergo hoc paschate Judaicum agnum intellexit, an id prsestitit in coena? Ridlceus: — Puto, quod sentit primum de paschate Judaico, postea de Eucharistia. Vuardus: — Imo contra Tertullianus ait, quod concupivit manducare pascha suum : sed pascha Judaicum erat alienum a Christo, et non suum. Ergo non sentit de paschate Judaico. RidlcBUS : — Pascha Judaicum non erat alienum a Christo, sed suum : quia ipse est omnium Dominus, et tam paschatis Judaicje quam coenje suae Dominus. APPENDIX I. 467 Vtiardus: — Quid respondes Tertulliano, qui pascha suum dicit concupisse, non utique Judaicum, quod constabat ex verbis sine carne I RidloBUs: — Potest Tertullianus in anagoge ludere. Oj'pri- anum scio hsec habere : " Tunc instituit quidera eucharistiara : sed utrumque erat Christi." Vuardus : — Augustinus in psalmum nonagesimum octavum, in hsec verba, " Adorate scabellura pedum ejus," " Qusero," in- quit, " quid sit scabellum pedum ejus : et dicit in scriptura, Terra scabellum pedum meorum : fluctuans converto me ad Christum, quia ipsum quaero hie, et invenio, quomodo sine impietate adoretur scabellum pedum ejus. Suscepit enim de terra terram : quia caro de terra est, et de carne Mariae carnem accepit, et quia in ipsa carne hie ambulavit, et ipsam carnem nobis manducandam ad salutem dedit : nemo autem illam carnem manducat nisi prius adoraverit : inventum est, quomodo tale scabellum pedum Domini adoretur, et non so- lum non peccemus adorando, sed peccemus non adorando. Ipsam dedit nobis carnem manducandam, quam accepit de terra, qua hie ambulavit, etc." Sed nunquam dedit ipsam carnem manducandam, nisi in porrigendo, quum diceret. Hoc est corpus meum. Ergo in Eucharistia dedit nobis ipsam carnem. Ridlceus: — Si de vera carne Christi' loqueris, secundum substantiam carnis assumptac, et non per gratiam et spiritu- aliter, nego majorem. Sin autem intelligas de vera carne, secundum gratiam et spiritualem communicationem ; tunc concedo majorem, et nego minorem. Dat enim nobis- vere carnem suam manducandam, omnibus in eum credentibus. Est enim verus cibus animal, quo pascimur-* perpetuo in vitam ajternam, juxta illud " Caro mea vere est cibus," etc. Smithus: — Quid si Augustinus dicat Christum non tan- tum in figura nobis sese dedisse, sed ipsam carnem suam reipsa seu realiter? Ridlmis : — Ego nunquam dixi, Christum tantum figuram dedisse corporis sui : reipsa enim dedit reali communicatione, hoc est, secundum communicationem camis carnem suam. ^ Parker MS. — Christi omitted. ' Parker MS. — vere nobis for vnhi.t vfre. ' Parker MS. — voscimiir. .SO— 2 468 APPKNniX I. Vuestoms lemt locum Augtistini Anglice, postea sub- jecit: Tu dicis Christum non corpus suuni, sed figiu-am corporis dedisse. Bidlwus: — Non ita affirmo. Dico dedisse corpus suum reipsa : dedit enim reali communicatione, hoc est, secundum commimicationem carnis, carnem suam. Doctor Glinnus: — 'Post htec argumentari co?pit Doctor GHnnus, qui post contumehosam in me prsefationem (quam, fateor, eo molestius tuh, quod habitus est mihi semper pro veterano amico : sed quia scense, credo, insei"vire vohiit, et postea^ ad fedes in quibus custodiebar accedens petiit a me suorum dictorum veniam coram Yongo^ Oglethorpo, et altero : ego^ vero ex animo illi remitto, optoque claram in Domino evangelicfe sinceritatis cognitionem, et precor ut ahquando remissis non ilH modo. sed et rehquis omnibus, omnibus of- fensis, plene reconcihati conveniamus in dorao Patris coelestis. Sed* ad argumentum, quod in hunc formavit modum :) Ag- novit ecclesia verum" Christi corpus in Sacramento : ergo ibi est verum Christi corpus. Antecedens patet ex Augus- tino, contr'a Faustum haereticum. Ridlceus: — Quomodo ecclesia Christi, quaj est sponsa Christi, edocta a Spiritu sancto et per regulam verbi^ ag- novit" verum corpus Christi in coena Dominica ; et ego lubenter agnosco. Agnoscit autem ecclesia praesentiam cor- poris in coena Domini piis per gratiam et spirituaHter, ut ssepe jam dixi, et per sacramentalem significationem", non autem per corporalem prsesentiam corporis carnis Christi. Glinnus: — Augustinus contra Faustum hbro vicesimo, capite decimo tertio : " Nonnulli propter panem et calicem ' Parker MS. — Post qui, omitted in the MS., which nms thus, "Glinnus post contumehosam priefationem cujam, quam fateor, &c." ^ Parker MS. — inserts cum, and writes ivnisset, where the transcript has accedens. " Parker MS. — Yongo opinor et Oglethorpo. ■* Parker MS. — Ego illi ex animo remitto et opto, &c. * Parker MS. — Sed argumentum ita formavit. ' Parker MS. — Christi omitted. ' Parker MS. — inserts Christi. ' Parker MS. — agnoscere [^probably a mistake in writing.] ' Parker MS. — inserts communicari omnibus. APPKNUIX I. 469 Cerereni et Bacchum nos colere existimabant."''' Ex hoc loco ego colligo, adorationem eucharistise fuisse apud veteres; et Erasmus ad fratres in inferior! Germania ait, adorationem eucharistise fuisse ante Augustinum et Cyprianum. Ridlceus : — Signa ipsa venerabiliter tractaraus : sed sym- bolum pro symbolo veneramur, non pro reipsa. Glinnus : — Quid est symbolura ! Ridlceus : — Panis. Glinnus: — Ergo adoramus panem. Ridlceus : — In verbo ' adorare' est fallacia. Adoramus symbola hsec, quum venerabiliter ea tractaraus : adoramus Christum, ubicunque Christi intelligiraus beneficia : maximum autem Christi beneficium intelligimus in sacramento. Glinnus: — Ita possum coram scamno procumbere, et ado- rare Christum : et si quia roget, quid agam '{ possum respon- dere, me Christum adorare. Ridlceus : — Adoramus Christum ipsum in Eucharistia ; et si intelligas symbolura, id quoque dico tanquara symbolum adorandura. Glinnus: — Haec est fides priraitivse ecclesiae. Ridlceus: — Utinam sequeremur fidem illius ecclesiaB. Glinnus : — Putasne nunc Christum habere ecclesiam ? Ridlceus : — Puto. Glinnus : — At omnis ecclesia adorat Christum vere et realiter in sacraraento. Ridlceus: — Tu nosti, quod orientalis ecclesia noluerit ag- noscere transubstantiationem, ut patet in concilio Florentino. Colus : — Hoc falsum est : nam in eodem concilio agno- verunt transubstantiationem, licet de ea tractare noluerunt, eo quod [non] haberent in commissione. Ridlceus : — At nihil de ea volebant decemere, cum pro- poueretur ille articulus. Colus : — Non quia non agnoverunt, sed quod non habe- bant in commissione. Curtoppus: — Reverende vir, docebo, quod vere ac realiter corpus Cliristi sit in Eucharistia. Cumque ea de re sancti " (.30) Curtop: — Chrysostomus ; Quoil est in calice, id est quod fluxit dc latere Cliristi ; sed verus sanguis corporaliter fluxit de later? ('hristi: ergo varus et naturalis sanguis corporaliter est in sacramento altaris. 470 APPENDIX 1. patres et occidentalis et orientalis ecclesise tarn multa et manifesta scripserint, ego tamen unum adferam in medium Chrysostomum ; est locus illius in decimum caput primse ad Corinthios, Homilia vicesimaquarta : Quod est in calice, id est quod effluxit de latere Chi-isti. Sed verus sanguis et genuinus fluxit de latere Ohristi : ergo genuinus et verus sanguis est in calice. Ridlwus : — Quemadmodum panis sacramentalis et eucha- risticus dicitur corpus Christi' pro nobis traditum ; ita^ po- culum Domini est sanguis qui fluxit de latere Christi. Sed panis ille sacramentalis dicitur corpus^, quia est ejus corporis* sacranientum : ''item et calix sanguis dicitur qui fluxit de latere Christi, quia est ejus sanguinis de latere effluentis sa- cramentum, ab ipso Domino ordinatum in nostrum singulare comniodum, hoc est, ad alitionem nostram spiritualem : sicut est baptismus in aqua, ad spiritualem regenerationem'. Curtoppus: — Sacramentum sanguinis non est sanguis. Ridlwus : — Sacramentum sanguinis est sanguis : et tribu- itur id Sacramento, quod est rei sacramenti. Vuestomis repetit argmnentum Curtoppi Anglice. Quod est in calice, id est quod defluxit e latere Christi. Sed verus sanguis et genuinus fluxit e latere Christi : ergo genuinus et verus sanguis est in calice. Ridlwus: — Verus sanguis Christi vere est in calice, non reali tamen ipsius prsesentia, sed gratia, juxtaque sacramenti modum. Vuestonus : — Bene quidem habet : tandem ergo sanguinem reperimus in calice, verum quidem ipsum, sed per gratiam et sacramenti modum. Hicque doctor es circumstantes exsibi- lare incipiunt. ^ Parker MS. — quod pro nobis est traditum. ' Parker MS. — inserts sane. ' Parker MS.— fluxerat. ^ Parker MS. — ^inserts Christi domini pro nobis traditum. Parker MS. — inserts pro nobis traditi. Parker MS. — From item to sacramentum stands thus : ita dicitur calix, vcl id quod est in calice, sanguis pro nobis fusus, vel id quod fluxit de latere Christi, quia est ejus sanguinis de latere effluentis sacramentum. ' For (41), see p. 484. APPENDIX I. 471 Ridlceiis : — O viri quseso gravissimi, istud modo quod facitis, non pro judicio, sed prsejudicio accipiam. Vuatsonus : — Gravissime vir, statui hoc tempore rationem habere temporis, et abstinere ab omnibus, quae possent re- morari congressum nostrum : idcirco primum peto, cum diceret Christus, sexto Johannis, "Qui manducat carnem meam," etc. significatne lis verbis manducationem suae carnis verae et naturalis, an panis et symboli i Ridlceus: — InteUigo eum locum de vere Christi carne, sed spirituahter manducata ; et dico, sacramentum etiam pertinere ad spiritualem manducationem. Nam sacramentum comedere sine spiritu, est inutihter comedere. Qui enim non spirituahter manducat, judicium sibi manducat. Vuatsonus: — Quaero an sit eucharistia sacramentum? Ridlceus: — Eucharistia accepta pro symbolo est sacra- mentum. Vuatsonus : — Est a Deo institutum ? Ridlwus: — Est institutum a Deo. Vuatsonus : — Ubi ? Ridlwus: — In coena. Vuatsonus: — Quibus verbis fit sacramentum? Ridlwus: — Verbis et factis, quae Christus dixit et fecit, et jussit nos dicere et facere. Vuatsonus: — Receptum est, sacramenta novae legis con- ferre gratiam digne suraentibus. Ridlwus: — Verum est gratiam conferri per sacramentum, sed tanquam per instrumentum. Vis interna et Christus conferunt gratiam per sacramentum. Vuatsonus : — Quid est sacramentum 1 Ridlwus: — Memini multas esse sacramenti definitiones apud Augustinum ; sed ego utar ea, quae videtur ad rem facere maxime : sacramentum est signura visibile invisibihs gratiae. Vuatsonus: — Ergo sumentibus confertur gratia. Ridlwus: — Societas per Spiritum sanctum cum Christo est gratia, et per sacramentum fimus membra corporis Christi mystici, quia per sacramentum pars corporis inseritur capiti. Vuatsonus: — Est aha ratio corporis mystici et naturahs. Eidlceus: — Aha, fateor, est ratio, sed caput utriusque est idem. 472 APPENDIX I. Vuatsonus: — Si substantia panis et \ini manet, societas ilia promittitur sumentibus panem et vinum : sed promissio facta est carni et sanguini, Joharmis vi. " Qui manducat,"" etc. Ridlwus: — Promissio quidem facta est carni et sanguini, sed ea recipiuntur in sacramento per fidem. Vuatsonus : — Omne sacramentuni habet gi'atiam promissam sibi. Sed panis et vinum non babent gratiam promissam. Ergo panis et vinum non sunt sacramenta. Ridlopus: — Verum est, omne sacramentum habet gratiam annexam instrumentaliter. Sed varius est intellectus hujus vocis " Habet sacramentum enim non habet inclusam sTatiam, sed bene utentibus cedit in gratiam. Sic aqua in baptismo habet promissam gratiam, et per earn Spiritus infmiditur : non quod in aqua inclusa sit gratia, sed quod per aquam confertur gratia. Vuatsonus: — Hsec promissio facta est carni et sanguini Cliristi, et non pani et vino. Ergo sacramentum non est panis et vinum, sed corpus et sanguis Christi. Ridla-us: — Accipienti panem communem. et ^inum com- mune, nulla est facta promissio ; sed recipienti sanctum panem, et panem communionis, magna facta est promissio gratisB: nec promissio data est symbolis, sed rei sacramenti. Res autem sacramenti est caro et sanguis. Vuatsonus: — Omne sacramentum no\d testamenti dat gratiam promissam a Deo digne recipientibus. Ridloeus: — Hoc sacramentum habet promissionem gratiae digne recipientibus, quod per illud tanquam per instiumentum datur gratia : non quod Christus transfundit gratiam in panem et vinum. Vuaisonus: — Sed hsec promissio, quse facta est, non est nisi digne recipientibus carnem et sanguinem, non panem et vinum. Ridlwus : — Ilia propositio habet multiplicem inteUectum : tanquam panem communem, ut dixi, sumentibus nulla facta est promissio ; digne autem sumentibus panem sanctum pro- missio facta est gratise : sicut etiam Origenes dicit. Vuatsonus : — Ubi ea facta est promissio ? Ridlceus: — "Panis quem frangimus, nonne communicatio corporis Clu-isti est 1" et " unus panis, unum corpus Christi multi sumus." APPENDIX 1. Vuatsonns: — Quid ibi per panera intelligit? Ridlwus: — Panem menssD Dominica?, communionem cor- poris Christi. Vuatsonus: — Audi Clirysostomum sub eum locum : " Panis quern frangimus, nonne communicatio corporis Christi est i Quare non dixit ' participatio' i quia amplius quid significare voluit, et multam inter haec convenientiam ostenderet. Non enim participations tantum et acceptione, sed unitate com- municamus. Quemadmodum enim corpus illud unitum est Christo, ita et nos per hunc panem unione conjungimm*." Ridlceus: — Habeat Chrysostomus suos loquendi inodos. Si vera dicat, non rejicio. Sed sit mihi libenmi panem verum dicere. Vuatsonus : — " Omnes," inquit Chrysostomus, " qui in una accumbunt mensa, de uno vero corpore communicant : quid appello, inquit, communicationem i idem ipsum corpus suraus. Quidnam significat panis? corpus Clu-isti. Quid autem sunt qui accipiunt ? corpus Christi. Non multi sunt unum corpus." Chrysostomus interpretatur hunc locum contra te. Omnes unus panis et unum corpus mysticum sumus, qui uno pane Christi participamus. Ridlmis: — Omnes quidem unum mysticum corpus suraus, qui de uno Christo communicaraus in pane, secundum vivi- ficationis efficientiam. Vuatsonus: — De quo pane loquitur? Ridlceus: — De pane mensifi Dominicse. Vuatsonus: — Estne panis ille unus? Ridloius: — Est unus unius ecclesite, quia proponebatur in mensa unus : ita de uno pane participant omnes, qui in mensa Domini communicant. Vuatsonus : — Vide quam absurde loqueris ! Omnesne qui a principio mimdi usque ad finem? Ridlwus : — Omnes qui in eadem mensa simul mysteria comraunicabant, bene poterant. Quanquam et unus est' panis etiam coelestis, cujus hie panis sacramentalis est mys- terium, quem sane eundem omnes^ participamus. VuMtsonus: — Perversa resporLsio. Qui omnes? Nunquid omnes homines Christiani ? ' Parker MS. — omits est. ^ Parker MS. — inserts spiritnaliter. 474 APPENDIX I. Ridlwus: — Distribuo voceni " omnes quia solebant omnes de uno pane in partes diviso communicare, omnes qui erant in uno coetu, omnesque qui in una mensa communicabant. Vuatsonus: — Omnes ergo qui non communicabant, cum adessent, excludis a corpore Christi ? Feknamus: — At Cyprianus ait, " Panis quern nulla multi- tudo consumit quod intelligi non potest, nisi de corpore Christi. Bidlceus: — Et agebat eo loco Cyprianus de vero Christi corpore, non de pane materiali. Feknamus: — Imo agebat potius de sacramento, in trac- tatione nimirum de ccena Domini. Bidlceus: — Verum est, et fateor, agebat de sacramento. Sed de spirituali manducatione aliquid aspersit etiam. Smithus: — Cum Dominus dicit. Hoc est corpus meuni, non utitur tropico sermone : ergo falleris. Ridlwus : — Nego antecedens. ^^^y Smithus: — Adduco Augustinum super Psalmum tricesi- mura tertium, concione prima, interpretantem ea verba, " Fere- batm- in manibus suis primo Regum. " Hoc quomodo possit fieri in homine, quis intelligat? Manibus enim suis nemo portatur, sed alienis. Quomodo intelligatur de Davide se- cundum literam, non invenimus. De Christo autem invenimus : ferebatur enim Christus in manibus suis quura diceret, Hoc est corpus meum : ferebat enim illud corpus in manibus suis." Non videbat Augustinus, quomodo hie locus ad literam in- telligeretur de Davide, quia nemo seipsum poterit portare in manibus suis. Ergo dicit locum intelligendura de Christo ad literam. Nam Christus portabat se manibus suis, quum in coena traderet sacramentum discipulis, dicens, Hoc est corpus meum. (54) Bidlceus: — Quamvis^ sciam ilium locum^ scripturse aliter ^ (53) This speech stands thus in the Parker MS. Smyth : — Augustinus scribit de David quod ferebatur in manibus suis ; at de David ad literam non invenitur quod ferebat sese in manibus suis ; sed hoc in ultima ccena factum est, quando tradebat corpus suum dis- cipulis suis in sacramento altaris : ergo in sacramento altaris est verum corpus Christi. ^ Parker MS.— Quanquam. •'' Parker MS. — locum ilium for ilium locum, and below nicse scn- tentisB for sententiac mesc. APPENDIX I. 475 ab aliis legi secundum veritatem Hsebraicani, et aliter ex- poni ; tamen detur tibi expositio Augustini, et dico, quod sententije mete nihil adversatur. Nam Cliristus ferebat sese in manibus suis, dum sacramentum corporis sui traderet discipulis suis comedendum. Smithus: — Ergo verum est de Christo ad literam, quod (55y ferebatur manibus suis I Bidlceus: — Concedo dictum esse^ ab Augustino quod de (^6) Davide non invenitiu* ad literam, quod ferebat sese in manibus suis, et® quod de Christo invenitur. Sed verbura illud ad literam, non recte refers ad id quod portabatur'. Debet enim ad eum qui portabat referri. Sentit enim Augustinus, quod nusquam legatur in sacris literis, quod carnalis ipse David filius Jesste portabat sese in manibus suis ; sed de Davide spirituali, "^qui Goliath diabolum prostravit : hoc est, de Christo Servatore, Virginis filio, ad literam' bene invenitur, quod ipse portabat sese in manibus suis, quodam videlicet modo, nimirum'" dum ferebat sui ipsius sacramentum: et verbura ' quodam modo' habet ipse Augustinus, ut quid sen- tiret, palam omnibus manifestaret. Smithus: — Quilibet potest ferre figuram corporis sui in manibus suis : sed Augustinus negat Davidem se potuisse ferre in manibus suis : proinde non loquitur de figura cor- poris. Bidloeus: — Si Augustinus invenisset in sacris literis, ubi David portavit sacramentum sui corporis ; tunc nunquam usus fuisset expositione hujusmodi de Christo. (55) The speech corresponding to this stands thus in the Parker MS. Smyth : — Dicit Augustinus, ad hteram non inventum de Davide, et de Christo invenitur [si de Cliristo invenitur], sed non invenitur nisi quando instituit sacramentum altaris in uUima ccena, ergo Christus ad hteram et secundum figuram non fcrehat sese Improbably, for non secundum figu- ram,] et ita secundum sinceritatem et non secundum figuram Christi corpus est in sacramento altaris. ^ Parker MS.— esse omitted. " Parker MS.— at. ' Parker MS. — portatur. " There is a blank in the Parker MS. where this clause "qui prostravit" should come in. ^ Parker MS. — omits ad literam. Parker MS. — nimirum sacramentum stand'! thii.i, nimirum divini sui ipsius sacramenti. APPENDIX I. Smithus : — Sed ferebat seipsum manibus suis : ergo non solum figuram. Bidlceus : — Ferebat quidem seipsum, sed in sacramento ; et Augustinus postremo addit " quodammodo,"" id est, sacra- mentaliter. Smithus: — Tu non intelligis, quid Augustinus senserit, quum dicit " quodammodo." Sensit enim, so portasse in coena ilia suum verura coipus, non in figui'a et forma corporis, sed sub specie panis. Ergo hie teneris medius, nec possis te extricare ex hoc labyrintho. Treshamus: — Hie exovsus est dicer magno, ut videbatwr, zelo commottis: et pro Paphnutio sese a me haberi postu- lavit, dtque ut ad matrem ecclesiam redirem vehementer orahat. Ego sane^ initio, quia^ hominem non cognovi, arbi- trabar fuisse'^ seniculum qui haberet zelmn Dei^ licet non secundum scientiam: et illi cum omni mansuetudine et reve- rentia respondere coepi : sed visus sum mihi postea sentire, sub ovina pelle delitescere vulpinam calliditatem. Argumentum ejus, quod magno molimine tandem in medium protulet, hoc erat : Concilium, inquit, Lateranense, quod universalem^ re- prsesentabat ecclesiam, in quo concilio congregati erant epis- copi numero * 300, metropolitani 70, et reliquorum ingens mul- titudo, decrcAat, quod panis et \inum virtute verbi divini tran- substantiatur in corpus et sanguinem Domini. Ergo quicunque contradixerit, non potest esse filius ecclesia?, sed hsereticus. Bidlceus: — Observande domine, audivi quae citasti* ex Lateranensi concilio, et memini fuisse episcoporum et metro- politanorum, uti dixisti. magnam multitudinem : sed non ostendisti, quot fuerunt in° eo concilio fratres priores con- ventuales: fuerunt enim 800. Tunc quidam ex scribis : Quid, inquit ille mihi", visne'' tu negare auctoritatem concihi illius, propter multitudinem illorum priorum? Nequaquam, inquam ego, adeo ob earn causani, quam quod doctrina illius concilii non congruit cum verbo Dei : id quod ex actis iUius concilii ^ Parker JIS.— in. * Parker MS. — omits quia and fuisse. ' Parker MS. — universam. * Parker MS. — omits nuniero. ' Parker MS. — citavisti. ' Parker MS. — omits in eo, mihi, ne, and tjie clause between {_ ~\. ATPEN'OIX I. 477 constat, quod habitiim est sub Innocentio III. viro, si histo- riis credendum est, ecclesiai Christi et christianre reipublicae noeentissimo. Hie quidam claniabant ' , Scribite, scribite ; et ego vicissira succinebam, Scribite et rescribite. TresJmmus: — Manducant niali venmi et naturale corpus (^0) Christi : ergo veram et naturale corpus Christi est in Sacra- mento altaris. Rkllccus : — MaU manducant verum et naturale corpus (60) Christi tantum sacramento tenus, juxta Augustinum ; boni vero manducant verum corpus et sacraraentaliter et per gratiani, hoc est, spiritualiter. Vuesfonus: — Adducit canonem de coena Domini ex con- (01)" cilio Niceno, et urgere volehat maxime quod ihi dicitur : " sed fide consideremus [Ke'inevov jacentem^^ situm in niensa'" apnum, tollentem peccata nmndir Situs, inquit^ et positio corporis, plane declarant corporalem praesentiam corporis. Ridlceus: — Nimis crasse cogitas de situ agni coelestis in (R2) mensa Domini : non more enim humano putandus est, ut tu sentire videris, prostrato corpore jacere in mensa : sed omnia hie spiritualiter sunt intelligenda. Adest enim in mensa agnas ille coelestis, fateor, sed prjesentia spirituali et per gratiam, non autem secundum suljstantiam corpoream carnis assumpta; : et canon ipse manifeste docet panem esse materialem, qui in mensa proponitur ; et proinde jubet, ne hu- militer simus intenti ad ea quae proponuntur" (9''. dist.) Ea quse proponuntur, quid sunt aliud (quantum ad substantiam) quam panis et vinum? sed exaltata mente, fide consideremus situm esse in mensa agnum tollentem peccata mundi ; fides enim exaltata videt ilium, qui sedet ad dexteram Patris se- cundum verum corporis modum, per gratiam in mensa Do- minica situm et tollentem peccata mundi. AUus: — Universa ecclesia graecorum et latinorum '^Ori- (HS) '•'Alius, Parker MS. — has quidem clamahunt. mihC vel " (61) Parker MS.— the name of Watson is prefixed. cuju.s jam \ ' non me- * Parker MS. — \_ ~\ omitted. mini. Parker MS. — inserts vel jacentem. " Parker MS. — omits ea qucB proponuntur. ''^ Parker MS. — riuasi dicat. " This marginal note as well as the word ' alius' prefixed is omitted in the Parker MS. " Parker MS. — orientalis et occidentalis. 478 APPENDIX I. entis et Occidentis consensenmt in concilio Florentine unani- raiter in doctrina eucharistiae, quod sit in sacramento altaris verum et reale corpus Ohristi. Ergo tu dissentis ab universa ecclesia. C^-i) Ridlceus: — Nego' et ecclesiam Orientis aut in concilio Florentino aut unquam alias consensisse cum Romanensi ecclesia, in doctrina de transubstantiatione panis in corpus Christi. Nihil enim in concilio Florentino cum Romanis" ea de re Greeci decernere voluerunt : licet hactenus, fateor, ibi- dem convenerunt, ut liberum asset utrique ecclesise receptum suiim morem servare in pane azj-mo vel fermentato. Hie rursus (65) ^ Doctor Golem clamat : — Imo convenerunt de transubstan- tiatione panis in corpus Christi. (66) Ridlceus pernagat : — Iterum incognitus mihi qmdam e scri- barum numero, ut^ opinor : Nihil ibi de transubstantiatione decreverunt, sed earn materiam, tanquam ecclesiarum con- cordiae minime convenientem, intractatam reliquerunt. Quern vera dixisse Ridlseus confirmabat. (67) Yuestonus : — Chr}'sost. homil. xx. in 1 Corinth. " Id nos adoramus, quod Magi in praesepi adoraverunt sed Magi adoraverunt in praesepi positum verum et naturale corpus Christi': ergo, etc., et riu^us ibidem: Non hie Dominum ''(inquit Chrj'sost.) in praesepi, sed in altari, nec muherem in ulnis tenentem, sed sacerdotem. (68) Ridlmis : — Adoramus nos, fateor, eundem verum Dominum et Servatorem mundi, quem adoraverunt Magi in praesepi : nos, inquam, adoramus eundem in mysterio et in sacramento coenae Dominicae, sed hie eum adoramus spirituali libertate, ut ait Augustinus lib. iii. doct. Christianae, non carnali ser^^tute : hoc est, non adoramus serviliter signa pro rebus, quod esset (ut ille ait) servilis infirmitatis, sed mente in coelum elevata * Parker MS. — inserts Grcpcos. " Parker MS. — Romanensi. ' (65) Parker MS.— Hie Colus clamat. * Parker MS. — inserts dixit and omits ut opinor, and the word London is inserted in the margin at this speech, Nihil ibi, &c. ^ Parker MS. — adoraverunt comes in at the end of the sentence after Christi. ' Parker MS. — this (inquit Chrysost.) is omitted. APPENDIX I. 479 ilium sursuni sedentem qui ab angelis adoratui", eundera nos oculis fidei praesentem secundum gratiara et spiritualiter, in mensa sua assidentem, intuemur et adoramus : " assistit enini semper Christus in suis mysteriis," '[ut habet Augustinus, " et divina majestas"] (ut ait Cyprianus) " nunquam se ab- sentat divinis mysteriis" : sed hsec assidentia et prsesentia Christi, quemadraodum in baptismo, tota spiritualis est", et per gratiara, non autem per carnis coi-poralem substantiam ; ita plane se habet et in mensa Domini legitime et juxta verbum Dei rite administrata^ Prolocutor: — Sub finem D. prolocutor hostiliter in me debacchatus est, inimicum homineni palam appellans, prae- fractum et singularis audacise. Clamabat etiam, hsereses jam sub ipsorum conspectu protritas et conculcatas : quamobrem omnes vehementer inhortabatur ad epinicion, id est carmen victoriale, concelebrandum, ipso D. prolocutore voce prseeunte inclamando, Vicit Veritas, vicit Veritas. Atque ad hunc modura, triumphali applausu et celebri acclamatione sanctissima sacrificorum et dominorum docto- rum, qui pro aris et focis, pro laribus et diis penatibus strenue dimicassent, terminata est lisec gloriosa disputatio. Ridlouus ad Ledorem. Hsec, amice lector, bona fide scripsimus, non quod istaec eadem omnia, vel eisdem aut ordine aut forma verborum, me in scholis dixisse affirmaverira : nequaquam enim hoc dixerim : erat enim hoc tum impossibile : ita eram tum, tanquam ursus catenatus, molossorum multitudine iindique allatrantium cir- cumdatus et exagitatus : sed quod sciam, me ista aut ejus generis consimillima habuisse : et interdum credo istis, pro ea quse tum mihi oblata est dicendi tunc occasio, etiam com- ' Parker MS. — this clause in brackets is omitted. " Parker MS.— est. ' After this the Parker MS. finishes witli the following sentence : Post disputationem cum llidlseo Vuestonus hscc habuit verba : Vidistis, viri fratres, prtcfactum hsresis nimivum aninium, vidistis obstinatam audaciam; vidistis inexpugnabilem, illabefactatam *, incon- cussam victricem veritatem. Vestrie ergo partes erunt, hsereses ex- pugnatas praedicare, victoriamque virtuti tribuere, et uno applausu clamare: Vicit Veritas. * So in tlic Parker MS. apparently fnr illahefactnm. 480 APPENDIX I. modiora. Nam Deo sint gratife, cujus hoc singiilare beneficium fuisse agnosco. nunquam mihi aut ingeniuni praesentius, aut lingua promptius alicui negotio, quara illi disputation! inse- ruisse sunt A-isa. Unde. amice lector, quicquid antehac legisti aut audisti, quod ad illam nostram disputationem pertinet, vel posthac quicquid contigerit te legere aut audire a quo- cunque descriptum vel relatum, quod vel cimi his quae jam scripsi repugnabit. vel in sensu et in summa non consenserit, id universum scias esse falsum, et vel ab imperito et indocto scriba, qui meas responsiones non bene intellexerit ; vel os- citante. qui non satis diligenter attenderit ; vel ab imddo et malitioso papista. qui hostis est Dei et veritatis, esse profectum. Deus misereatur nostri. et benedicat nobis : illuminet vul- tum suum super nos, et misereatur nostri : Ut cognoscamus in terra ^^am tuam, in omnibus genti- bus salutare tuum. Scias insuper. amice lector, D. prolocutorem mihi in scholis inter disputandum publice promisisse, ut \nderem re- sponsiones meas quomodo essent a notariis exceptae, et ut haberem facultatem easdem supplendi et perficiendi, aut etiam commutandi. si quid postea visum foret commodius, quod pro- positis argumentis respondere vellem. Promisit etiam mihi locum et tempus publice danda. in quibus libere omnia quae vellem in confirmationem mearum responsionum liceret ad- ducere: haec omnia cum publice promisisset in auditu reU- quorum commissariorum et totius seholae Oxoniensis, scias, inquam, eum nihil horum in veritate praestitisse. Quid igitur fidei istiusmodi hominibus. et ubi tales sunt judices, haben- dum sit in areanis mysteriis Dei, qui in suis promissis tarn palam factis, tam jiisto jure debitis, et in tarn seriis rebus, neque Deum neque homines veriti, fidem fallere non erubes- cunt, ego pnidentiorum judicio judicandum esse rehnquo. Et nunc quid restat, nisi ut precemur, ut Deus ecclesiae suae Anglicanae misereri velit, ut ipsa aliquando clare videat et amplectatur avide in facie Jesu Christi voluntatem Patris coe- lestis ; et ut grassantes lupos et impostores gravissimos, qui tam misere gregem suam dilaniant et dementant. vel pro sua infinita bonitate transformet in fideles pastores, aut pro aequis- simo suo judicio ab ovili suo, ne amplius oves Christi contur- APPENDIX I. 481 bare et dissipare valeant, quam citissime abscindat : Amen, amen : et qui habet spiritum Christi (ut ait Johannes) dicat, Amen. " Scias postremo, cum D. Prolocutor proposuisset nobis tres propositiones, et jussisset singulis parari a nobis respon- sionem, post habitam unam duntaxat hujusmodi disputationem cum unoquoque nostrum de prima tantum propositione, absque ulteriore delatione, et antequam de reliquis duabus proposi- tionibus meas (scis) responsiones vel accepisset vel audisset mihi (nisi quod in die quo tulit in nos sententiam, inter- rogavit simul omnes, utrum vellemus eis, ea forma qua propo- nebantm*, simpliciter subscribere) condenmavit nos omnes, me dico, Cranmerum et Latimerum (patres in Chi'isto reverendis- simos, et nunc atque in seternum mihi fratres charissiraos) horrendissimae hsereseos criminis de omnibus illis tribus pro- positionibus, et sejunctos ab invicem atque in diversis locis dis- tractos tradidit servandos in diem combustionis, ablatis prius a nobis propriis nostris famulis, ablatis postea (cum abiret) calamo, charta et atramento : atque hunc in modum cum D. Prolocutor Londinum ab Oxonia reverteretur, et ego haec describerem, dimissi sumus. Oranipotens Deus, qui causas hu- milium respicit, et solvere consuevit gemitus compeditorum ; ipse jam dignetm* causam ecclesise suae Anglicanse respicere, atque ejus malis omnibus, pro sua immensa misericordia, finem brevi imponere dignetur. Amen. [rid/.ey.] ^ SPEECHES FROM THE PARKER MS. IN THE LIBRARY OF CORPUS CHRISTI COLLEGE, CAMBRIDGE. (7) Vuestonus: — Ego ostendam vobis quid per realem Christi prsesentiam intelligimus. Intelligimus semper ipsissimi cor- poris veram et corporalem prsesentiam. (8) Smithus hie allegahat canonem^ quern dicebat esse Niceni concilii, per transuhstantiationem est carmlis Christi prcesentia in eucharistia ; cujus canonis verhorum non memini, sed prorsus similis erat canmi de eadem re Lateranensis cmcilii. Quamohrem negaham talem extare canmeni in Niceno con- cilio. (0) Colus: — Non est tamen Niceni concilii, sed est Ephesiani. (10) Ridleius: — Negabam ullum talem canonem extare aut in Ephesiano, Niceno, Calcedonensi aut Constantinopolitano. Nam quid concilium Ephesianimi habeat ea de re, bene memini. (11) Colus: — AfFeratur liber. (12) Bidleius: — Afferatur, nusquam inveniemus. Turn quidam qui sedebat ad mensam inter scribas, cujus nomen ignoro, dicebat esse in aliquo alio cmcilio ex recentioribus, et sic itum est ad alia. (13) Smithus: — Clirj'sostomus homil. xvii. ad Hebrseos. Chris- tus multis locis offertur, hie plenus Christus et ilHc plenus, unum corpus et una est hostia, non multse : ergo cum potest esse in raidtis simul locis, potest esse simul et in eodem temporis momento in ccelo et in terra. (14) Ridleius: — Concede cum Chiysostomo, "una est hostia, et non multse." Et una est nostra hostia ab unitate illius unicae, quam unam omnes nostrae reprsesentant : ilia autem unica fuit, ea quse semel duntaxat oblata est in ara crucis, cujus omnes nostrae sunt sacramentalia exemplaria. Et quod dixit Chrj'sos- tomus Christum in multis locis simul offerri, hie plenus Christus et illic plenus Christus, verum est quoque Christum offerri multis in locis, sed in mysterio et sacramentaliter, et plenum APPENDIX I. 483 esse in omnibus illis locis, non secundum corporalem assumptae carnis substantiam, sed secundum benedictionem vivificationis in pane et vino, ut ait Cyrillus, et ad oblationem attinet, cujus meminit ; hie Chrysostomus ipsemet quid sentiat clarissime explicat, per correctionem dicens, Idipsum semper facimus, magis autem recordatione sacrificii operamiu*. [Vide p. 458.] Harpsfeldm: — Chrysostomus ad populum Antiochenum, (17) Hom. ii. " HeHas correptus in coelum curru igneo, clamidem demisit sue discipulo HeHsaeo, nec simid secum habere potuit : Christus ascendit in coelum, et veram carnem secum assumpsit, et nobiscura in terris rehquit, sed non reliquit nisi in Sacra- mento altaris:" ergo, &c. [Vide p. 460.] Harpsfeldus : — HUarius ait, Deus neminem fallit vocabulis, (23) qui est ipsa Veritas: verum ergo est quod dicit, dicit autem "hoc est corpus meum," ergo est corpus Christi. Eidleius: — Concede tibi haec omnia. (24) Harpsfeldus: — Quid tradidit Christus discipulis in coena? (25) Ridleius: — Panem, corpus suum. (26) Harpsfeldus: — Tradidit iilud quod jussit eos accipere, sed (27) jussit ebs accipere corpus suum, et non panem ; ergo corpus erat quod tradidit, non panis. [Vide p. 464.] Oglethorpus: — Disparatum de disparate non potest prsedi- (29) cari : ut homo non est lapis, ita panis non potest esse corpus Christi. Ridleius: — In propriis locutionibus non potest, concedo, (30) sed in tropicis, qualis hsec locutio Christi in verbis coense, " hoc," id est " hie panis" est corpus meum, bene potest, sicut ibi, Joliannes est Helias, petra erat Christus. Christus etiam dicit de se. Ego sum vitis, etc. Vuestmus : — Theophylactus in Johannem vi. ait. Fit conver- (31) sio panis in camera Dominicam, et quod illud quod Christus dedit, nos damns : illud autem non erat figura corporis, sed corpus ipsum. De Theophylacti auctoritate quid sentiebat Ridleius non (32) explicavit^ neque enim admodum potuit tarn multorum voci- ferationibus exagitaius. Respondet simpliciter ad propositum locum Theophylacti, Concedo, inquit, panem converti in carnem 31—2 484 APPENDIX I. Christi, sed non per transubstantiationem, sed per sacramen- talem conversionem, transformatur, inquit Theophylactus ibi- dem, per mysticam benedictionem et accessionem spiritus sancti in carnem Domini ; non dicit per expressionem sub- stantise panis, et substitutione coi-poralis substantiae carnis Domini. Et quod dicit "non est figm-a corporis," subintelli- gendum est quod ipse aliud addit, viz. tantum. Hoc est, non est nuda figura corporis, assistit enim Christus suis mysteriis, neque unquam, ut Cyprianus ait, " Divina majestas sese absentat a divinis mysteriis." (33) ^ Harding us : — [Hie sedehat ad mensam inter scribas:^ qui sibi vi/idicabat linguae Grcecoe, ut videbatiir, notitiam, alle- gabat ex Theophylacto verbum Groecmn, quod vertitur, tran- substantiatur : hoc verbum, inquit, importat substantias in substantiam convereionem. Ergo substantia panis conver- titur in substantiam corporis Christi. (34) Ridleius negat verbum illud Grcecum earn mm habere, et citabat ex eodem Theopliylacto alium locum, in quo idem Theophylactus utitur eodem verba, dicens, nos transubstan- tiari in carnem Cloristi, sed absurdum est nos transubstantiari in carnem Christi. (35) Hardingus: — Christus dedit nobis suam veram carnem manducandam, sed nunquam eam dedit manducandam nisi in ultima coena et in sacramento altaris : ergo ibi est vera Christi caro, [Vide p. 465.] (41) Vuatsonns: — Joh. vi. Qui manducat meam carnem et bibit meum sanguinem, in me manet et ego in eo : de qua mandu- catione inteUigis esse dictum i (42) Ridleius: — De spirituah manducatione. (43) ^ [Quidam] Queero an eucharistia sit sacrum a Domino institutum in ultima sua ccsna cum discipuhs suis. (44) Ridleius: — Concede hsec omnia ita se habere. (45) ' Vuatsonus: — Quid est saeramentum? Ridleius: — Tritum est illud Augustini. Est invisibilis gratise visibilis forma : alioquin quomodo saeramentum a mul- tis scrip toribus varie accipitiu*, credo tibi non esse ignotum. > (33) Compare p. 465. * The name of the speaker is omitted. » (45) See p. 471. (46) APPENDIX I. 485 Vtmtsonus : — Eucharistia est sacramentum novi testamenti, (47) habet ergo promissionem gratise : sed nulla promissio facta est pani et vino, ergo panis et vinura non sunt sacramenta novi testamenti. Ridleius: — Ooncedo ad eucharistiam pertinere gratiam (^^) juxta illud panis quern frangimus" nomen'' communicatura, etc. et sicut qui edit et bibit indigne sacramentum corporis et sanguinis Domini, reus est corporis et sanguinis, et judicium sibi manducat et bibit ; ita sane qui digne coraedit et bibit, manducat vitam et bibit vitam : concedo etiam quod nulla promissio facta est pani et vino, quatenus sunt panis et vinum, verum quatenus sanctificantur et fiunt sacramentum corporis et sanguinis Domini, habent annexam promissionem gratiae, nimirum communicationis spiritualis corporis Christi com- mimicandse et largiendae, non pani aut vino, sed iis qui digne mysteria participant. Vtmtsonus: — Unus panis et unum corpus multi sumus omnes, qui de uno pane participamur : quaero, quomodo ? in- telligisne de uno pane materiali, an divino corpore naturali Christi I Ridleius: — De uno pane materiali, quod sacramentaliter (50) est corpus Christi : nam ecclesia diu consuevit uti uno pane in mensa Domini, et Ule unus omnibus communicabatur : ita Dionisius vocat panem individuam, et Cyprianus testatur ilium saginari'' corpus nostrum. Vuatsonus: — Quomodo possunt omnes de uno pane parti- (51) cipare ? [Vide p. 473.] * MS.— nom. * Probably for mginnre. APPENDIX II. Articles^, jointly and severally ministered to Db Ridley and Master Latimer, hy the Pope's Deputy. From Fox, Acts and Monuments, 1st Edition. In Dei nomine, amen. Nos Johannes Lincolniensis, la- cobus Glocestrensis, et Johannes Bristollensis, episcopi, per reverendissimum dominura Reginaldum, miseratione divina S. Marise in Cosmedin sanctse Romanse ecclesise diaconum Car- dinalem, " Polum nuncupatum," sanctissimi domini nostri papse, et sedis apostoHcse, ad serenissimos Philippum et Mariam Angliae reges et ad universum Angliae regnum legatum, authoritate sufficiente delegati ad inquirendum de quodam negotio inquisitionis hereticae pravitatis contra et advei-sus Hugonem Latimerum et Nicholaum Ridleyum (pro episcopis Vigornensi et Londoniensi se respective gerentes), speciali- ter delegati et contra et adversus eorum quemlibet inquirendo, proponimus et articulamur conjunctim et divisim, prout sequitur. 1. Jn primis N. R. tibi objicimus, quod tu in hac alma universitate Oxon. An. Domini 1554, mensibus vero Aprilis, Mail, Junii, JuHi, aut earum quolibet uno sive aliquo, ac multis aHis locis et temporibus, asseruisti, affirmasti, ac palam, publico et pertinaciter defendisti, in Sacramento altaris non esse realiter prsesens, virtute verbi divini a sacerdote prolati, verum et naturale corpus Christi, neque naturalem ejus san- guinem. — Ponimus ut supra. 2. Item, quod anno, loco, mensibus prsedictis tu asseruisti, affirmasti, ao palam, publice et pertinaciter defendisti, post consecrationem in sacramento altaris remanere substantiam panis et vini. — Ponimus ut supra. 3. Item, quod anno, loco, mensibus prsedictis tu asseruisti, affirmasti, ac palam, publice, et pertinaciter defendisti, in massa Q These Articles are "ministered" to both Ridley and Latimer in the preamble, but in the articles themselves N. R. only is accused. Ed.] APPENDIX II. 487 non esse vivificum ecclesiaj sacrificium pro salute vivorum et mortuorum propltiabile. — Ponimus ut supra. 4. Item, quod prsedictfe assertiones tuse anno, loco, et mensibus prsedictis fuerunt publice et solemniter sententia scholastica condemnatfe ut heretica?, verbo Dei et catholicse fidei contrarise per venerabilem virum Hugonem Weston, Sacrse Theologias Professorem, tunc prolocutorem convoca- tionis cleri provincise Cantuariensis, et alios nonnullos doctis- simos viros, tarn convocationem prfedictam quani utramque universitatem Oxon. et Cantabrig. respective representantes. — Ponimus ut supra. 5. Item, quod omnia et singula praemissa sunt vera, publica, notoria pariter ac famosa; et de prsedictis omnibus et singulis, tarn in universitate Oxon. quam aliis in locis vicinis et reraotis, laborarunt, et adhuc laborant, publica vox et fama. — Ponimus ut supra. APPENDIX III. Haul. MS. 416, fol. 132. Dr Turner Dean of Wells to Mr Fox concerning his Book of Martyrs: and some Intelligence of his knowledge of Bp. Ridley. Salve, Frater in Christo longe charissime. Quanquam non sum nescius te Spiritu Dei non mediocriter esse ditatura : talem tamen cum semper ab eo tempore quo inter nos fami- liaritas aliqua intercessit, fuisse intellexi, ut non illibenter fratrum tuorum admonitionibus obtemperares ; quum mihi e longis meis peregrinationibus in variis provinces multorum de libro tuo, quem de martyribus nostratibus conscripsisti, judicia explorata mihi sint, non feres moleste, opinor, si quod accepi in apertum tibi produxero. Inter omnes quos de libro tuo loquentes audivi, neminem uspiam reperi qui non, ut argu- mentum, ita felicitatem et dexteritatem tuam in argumento 488 APPENDIX III. tractando, summis laudibus evexerint. Verum ex tenui- oribus non pauci de magnitudine pretii libri conquest! sunt. Qui ut, juxta Christi verbum, jure quodam suo ex promisso scriptui'se evangeliura sibi vendicant, ita prse inopia non suppetentibus sumptibus, non possunt libros evangelicos sibi comparare ; quum divites plerique ad ostentationem, quo evan- gelici videri possint, sibi comparent. Quare mihi et nonnullis aliis eodera spiritu afflatis raagis ex re vera Christianorum esse visum est ut, papistarum nominibus et historiis deletis, (quorsum enim in libris tuis eorum fieret mentio, qui nullum habent locum in libro vitse ?) et ea sola in libro tuo com- memorentur, quae ad vere martyres pertinerent, superfluis et multis Latine recitatis, quae per te Anglic^ redduntur, resectis. Aquilam volare doceret, qui tibi ostenderet qusenam ut minus lectu necessaria expungenda essent. Typographus fere quis- que mavult libros suos esse magnos ob magnum suum quses- tum, quam misello et parvo gregi Chi'isti utiles et facUe parabiles. Utinam tam lautus tibi victus suppeteret, ut non cogaris miseris, avaris, gloriosis et amusis librariis ser- vire ! Audio enim te maligne a tuo domino, ne quid durius dicam, tractatum esse. Si res secus habeat, abs te discere cupio. De Ridleio plura dicere possum et certiora quam tu in libro tuo commemorasti, ut qui in eadem provincia, qua ille, primos ediderim vagitus, et illi in coUegio Pembrochiano ad multos annos fui coUega et in theologicis exercitamentis antasonista. Is erat in Northumbria mea natus, et e nobili Eidleiorum prosapia prognatus. Alter patruorum armatse militias eques auratus fuit, alter erat theologife doctor, Roberti Ridleii nomine, non solum Cantabrigise, sad et Parisiis ubi diu studuerat, et scriptis Polydori Vergilii per totam Em-opam notissimus. Hujus doctoris sumptibus est Nicolaus noster diu Cantabrigise, postea Parisiis, postremo Lavanii sustentatus : post reditum ejus a gymnasiis ultramarinis ad multos annos nobiscum in coUegio Pembrochiano vixit ; sed tandem ad Cantuariensem episcopum a nobis avocatus est, cui fideliter servivit, et tandem ad epi- scopalis dignitatis fastigium evectus est. Vicus in quo natus erat Wilowmontiswik appellator : porro Willowmont Northum- briensium lingua anatem rupestrem significat ; wik vero sig- APPENDIX III. 489 nificat vicurn aut pagum, ut in Anwico et Berwico videre licet et in Orowyke. De ejus memoria, multiplici linguarum et artium cognitione, quanquam ipse testis esse possum locu- pletissimus (nam me primus Grsecse lingufe pleniori cognitione instruebat), citra meum testimonium plerique omnes Canta- brigienses, quibus satis erat notus, testari volunt et possunt. Quam fuerit in quavis materia confutanda aut expugnanda fortis, sine tamen ulla jactantia aut armoioun strepitu, non solum ego, sed omnes quibuscum congressus est, (modo glorise quam par erat sitientiores intellexerit, hos enim fortius op- primebat) facile senserunt. Moribus erat longe placidissimis et citra hypocrisim aut monasticam austeritatem sanctissimis. Arcu enim et pila palmaria ssepissime sese mecum exercuit. Beneficentiae ejus in pauperes si nullus alius [testis] existat, ego hoc omnibus testatum volo, ilium antequam ad ullam ec- clesiasticam dignitatem evectus esset, me secura comitem ad proximum nosodocliium duxisse ; et quum mihi quod pauperi- bus erogarem non suppeteret, prseterea quae ipse largiter pro facultatum suarum modo distribuerat, mihi quod pauperibus conferrem saepe suppeditavit. Quantum subsidii in carcere adhuc agens, nobis in Germania exulantibus, ex Anglia emi- serit, doctissimus vir, ejus veluti fidus Achates, Doctor Ed- mundus Grendalus, nunc Londinensis episcopus, testari potest, et alii multi qui ipsius liberalitate fuere sublevati. QuaUs ergo vir quum fuerit, doctissimus nimirum, castissimus, et omnibus modis sanctissimus, quam inclementes, feros et cru- deles habuit tum Anglia tam reges quam episcopos, qui conjunctis consiliis in mortem ejus conspiraverunt, et torto- ribus vivum exurendum tradidenmt, ob nullum aliud flagitium, quam quod Christo vero homini in coelo firmara sedem et non vagam, et in terris supremum gubernaculum iUi contra Romanum Antichristum asseruerit. 0 gravia scelera, ob quae tam illustris Christi propheta et episcopus tam gravi supplicio afficeretur ! Vos qui in mortem ejus conspirastis, dum adhuc vivitis, resipiscite, et tyrannidem vestram coram omnibus ag- noscite et confitemini, et veniam a Deo omnipotente mtiltis precibus efflagitate, ne propter vestrum horrendum scelus universum hoc regnum pcenas luat gravissimas. Doctor Taylerus, qui Hadlei exustus est, in Northumbria Tayleius. etiam natus est in oppido Rothberry, non procul a Riddis- 490 APPENDIX HI. dalia. Cum hoc homine ad multos annos vixi familiarisslme, et ut evangelicam doctrinam araplecteretur, hortator eram minime segnis ; et ut facilius nobiscum sentiret, " Unionera Dissidentium'"' clancidum illi paravi, quo et Latiraeri concioni- bus inescatus, in doctrinam nostram pedibus ivit facillime. Si de Latiraero plura scire cupias quam in llbro tuo scripta sunt, archiepiscopus Cantuariensis et doctor Lancelotus Rid- leius te satis possunt instruere. Hoc me valde male habet, quod sanctissimi martyris domini Thorpii liber non sit ea lingua Anglice conscriptus, qua eo tempore quo ipse vixit tunc tota Anglia est usa. Nam talis antiquitatis sum ad- mirator, ut segerrime feram talis antiquitatis thesauros nobis perire ; quo nomine baud magnam apud me gratiam iniei-unt qui Petrum Aratorem, Gowerum et Chaucerum, et similis farinse homines, in banc turpiter mixtara linguam, neque vero Anglicam neque pure Gallicam, transtulerunt. Recte igitur, me judice, facturus es si alicunde Thorpii autographum nan- cisci possis, ea lingua edas qua ille conscripserit. Expendes quseso in quorum potissimura gratiam librum conscripseris. Quo facto non dubito, licet typographus insaniat, quin librum ad verse ecclesia; utilitatem majorem sis editurus. Nam, tum inutilibus et superfluis resectis, libri pretium non ultra X* excrescet. Vale, frater charissime. Wellise, Novem. 26. Tuus Gulielmus Turnerus. To his welbelovyd brother Master Fox precher of Goddis word be this delyvered in London. APPENDIX in. 491 Harl. MS. 416, fol. 132. E Cod. Mas. Brit. My most dear brother in Christ, I greet you well. Though I am not ignorant that you are in no mean degree endowed with the Spirit of God ; yet as, since that time when any intimacy arose between us, I have always understood you to be one, who would not unwillingly listen to the admonitions of your brethren ; and as, in my long wanderings through many provinces, the opinions of many concerning the book which you have written of our martyrs, have been ascer- tained by me, you will not, I think, take it ill, if I openly state to you what I have heard. Among all those whom I have heard speaking of your book, I have nowhere found any one who did not with the greatest praises commend, not the subject only, but also your felicity and dexterity in treating it. But of the poorer sort not a few have com- plained of the greatness of the price of the book, who, though according to the saying of Christ they have a sort of special right to the Gospel in virtue of a certain scripture promise, yet on account of poverty, not having the means, cannot procure for themselves evangelical books, while rich men, for the most part, out of ostentation do procure them, that they may seem evangelical. On which account it has seemed to me, and to some others influenced by the same spirit, that it would be more to the advantage of Christians, if, the names and histories of papists being erased (for why should mention be made in your book of those who have no place in the book of life?) and many things superfluous and related in Latin, which by you are translated in English, being cut out, those things alone should be commemorated in your book which regard those tmly martyrs. It would be like teaching the eagle to fly, to shew you what tilings might be expunged, as less necessary to be read. Almost every printer would rather have his books large for the sake of his own profit, than useful to, and easily attainable by, the small and 492 APPENDIX III. poor flock of Christ. I would that you had so competent a provision, that you might not be compelled to serve mean, avaricious, vain, and illiterate booksellers ; for I hear that you have been malignantly treated by your master, to call him by no harsher name. If the case be otherwise, I desire to hear it from you. Of Ridley I can give more and more certain intelligence than you have preserved in your book. For I first drew my breath in the same province with him, and in Pembroke college was for many years his companion, and in our theo- logical exercises his opponent. He was born in my own county of Northumberland, and descended from the noble stock of the Ridleys. One of his uncles was a knight ; the other, Robert Ridley by name, a doctor in divinity, not only of Cambridge but also of Paris, where he long studied, and became known, through the AVTitings of Polydore Vergil, throughout all Europe. At the expense of this doctor was our Ridley main- tained first at Cambridge, then at Paris, and afterwards at Louvain. After his return from the foreign universities he lived with us many years in Pembroke college ; but at length he was called away from us to the archbishop of Canterbury, whom he faithfully served, and was at last elevated to the height of the episcopal dignity. The village in wliich he was born is called Willowmonts- wick. Now Willowmont, in the Nortlirumbrian language, signifies a wild duck\ or duck of the rocks; and wick sig- nifies village or hamlet, as may be seen in Aln-wick, and Ber-wick, and in Cro-wick. As to his memory and mani- fold knowledge of arts and languages, though I might myself be an abundant witness (for he first instructed me in a fuller knowledge of the Greek language), yet beyond my testimony almost all Cambridge men, to whom he was well enough known, will and can bear witness to it. How strong he was in confuting or overthrowing any [false] argument, yet without any vain glory or parade of his learning, not [} "Colymbus Troile. This bird is called Guilkm by the ^\''elsh, Ghiilkmot or Sea Hen in Northumberland and Durham, in the Southern parts Wi/hcks." Donovan's British Birds, vol. ii. plate xxviii. He fur- ther describes it as frequenting the coasts and the rocks. Ed.] APPENDIX III. 493 only I, but all those who encountered him, plainly felt, un- less indeed those whom he deemed more eager for glory than is meet (for such he repressed). In his manners he was most placid and saintly, yet without any hypocrisy or monastic severity ; for very often he would exercise himself with me both with the bow and at hand balP. Of his beneficence towards the poor, if there were no other witness, I desire to bear my public testimony, that before he had arrived at any ecclesiastical dignity, he would take me with him to the nearest hospital, and when I had not wherewithal to give to the poor, he, in addition to what he largely for his means distributed, would often supply me with somewhat to bestow upon them. How much assistance, even when in prison, he sent out of England to us who were exiles in Germany, that most learned man, and, as it were, his fidus Achates^ Doctor Edmund Grrindall, now bishop of London, can testify, and many others who were relieved by his liberality. Such a kind of man, then, as this was — most learned, most chaste, and in every sense most holy — what fierce, inclement, and cruel persons did England at that time contain ; as well sovereigns as bishops ; who, taking counsel together, conspired his death and gave him up to the torturers to be burned, for no other crime than because against the Roman antichrist he asserted for Christ, as very man, a fixed, and not a shifting seat in heaven ; and on earth the supreme government ! Oh heavy crimes, on account of which so illustrious a prophet and bishop of Christ was afflicted with so heavy a penalty ! You who conspired his death, while you yet live, repent, and before all men acknowledge and confess your tyranny, and seek with many prayers pardon of Almighty God, lest, on account of your horrible wickedness, this whole realm should suffer the most severe punishments. Doctor Taylor, who was burnt at Hadley, was born also p Hand- Ball, called by the French "Jeu de paume" (Palm-Play), and in Latin " Pila Palmaria." It may be denominated ha)id tennis, still played under a different name, and probably a different modifica- tion of the game, resembling that now called Fives. Strutt's Sports and Pastimes of the People of England, book ii. chap. 3, p. 73 — 7.5. Ed.] 494 APPENDIX III. in Northumberland, in the town of Rotlibury, not far from • Ridesdale*. With this man I hved for many years on terms of intimacy, and used to exhort him zealously to embrace the evangelical doctrine ; and that he might the more easily come to think with ourselves, I secretly procured for him the " Unio Dissidentium'," with which and with the sermons of Latimer he was so taken, that he entered with readiness into our doctrine. If you desire to know more particulars of Latimer than are written in your book, the archbishop of Canterbury and Doctor Lancelot Ridley can inform you. I greatly regret that the book of that most holy martyr Thorp" is not edited in the old English, which was in general use at the time in which he lived. For so great an admirer am I of antiquity, that I could ill bear treasures of such anti- quity to perish from amongst us. On which account I feel no great obligations to those persons, who have translated Piers Plowman^, Gower, and Chaucer, and authors of a similar stamp into a mongrel language, neither true English nor pure French. In my opinion, therefore, you will do well, if you can any where find the autograph copy of Thorp, to edit it in that language in which he wrote. Consider, I pray you, for whose sake chiefly you have written your book ; which if you do, I doubt not that, though the printer will be Q The "Unio Dissidentium Tripartita" was an important book at the period of the Reformation; as is plain from its being included in a short list of books prohibited by Cuthbert Tunstall, a.d. 1527. See Wilkins. W e find also — " The abridgment of ' Unio Dissidentium', translated out of Latin into English" in an Index Prohibitorius given by Fox sub an. 1546: and among the books Incertonim Auctorum prohibited by the Roman Inquisition in their index, Romse, 1559, and by Sixtus V., a.d. 1589, occurs the "Unio Dissidentium Tripar- tita." It was a continental production, being mentioned in the sentence on Richard Bayfield, Martyr, (sub an. 1531,) among various books im- ported by him. See Fox. Ed.] This refers to the history of William Thorpe's persecution, written by himself. Fox published it in his Acts and Monuments, altered in its language by William Tyndale; he states, however, his regret at not being able to exliibit it in its original diction, and adds that a "Mr Whitehead" (then living) "had seen the true ancient copy in the hands of George Constantine." Ed.] \y Piers Plowman or Ploughman. The proper title is "The Plough- man's Complaint against the abuses of the world." Ed.] APPENDIX HI. 495 enraged, you will put forth a book of greater utility to the true church ; for, such useless and superfluous matters being omitted, the price of the book need not exceed ten shillings. Farewell, dearest brother. Yours, Wells, Nov. 26. William Turner. APPENDIX IV. Copy of the Letter of Stephen Gtardiner sent to Master Ridley ; containing Matter and Objections against a certain Sermon of the said Master Ridley, made at the Court. From Fox, Acts and Monuments. Master Ridley, after right hearty commendations : It chanced me, upon Wednesday last past, to be present at your sermon in the court, wherein I heard you confirm the doctrine in religion set forth by our late sovereign lord and master, whose soul God pardon ! admonishing your audience that ye would specially travail in the confutation of the bishop of Rome's pretended authority in government and usurped power, and in pardons, whereby he hath abused himself in heaven and earth. Which two matters I note to be plain, and here without controversy. In the other two ye spake of, touching images and ceremonies, and as ye touched it, specially for holy water to drive away devils ; for that you declared yourself always desirous to set forth the mere truth, with great desire of unity, as ye professed ; not extending any your asseveration beyond your knowledge, but always adding such like words, 'as far as ye had read,' and, ' if any man could shew you further, ye would hear him,' (wherein you were much to be commended) — upon these considerations, and for the desire I have to unity, I have thought myself bound to communicate to you that which I 496 APPENDIX IV. have read in the matter of images and holy water ; to the intent you may by yourself consider it, and so weigh, before that ye will speak in those two points, as ye may (retaining yoiu- own principles) affirm still that ye would aflBrm, and may indeed be affii'med and maintained ; wherein I have seen others forget themselves. First, I send imto you here- with (which I am sure ye have read), what Eusebius' writeth of images : whereby appeareth, that images have been of gi'eat antiquity in Christ's church. And to say we may have images, or to call on them when they represent Christ or his saints, be over gross opinions to enter into your learned head, whatsoever the unlearned would tattle : for you know the text of the old law, Non fades tibi sculptile, for- biddeth no more images now, than another text forbiddeth to us puddings. And if omnia be munda mundis to the belly, there can be no cause why they should be of them- selves impura to the eye, wherein ye can say much more. And then, when we have images, to call them idols is a hke fault in fond folly, as if a man would call regem a tyTant, and then bring in old writers to prove that tyran- nus signified once a king, like as idolum signified once an image : but like as tyrannus was by consent of men appro- priated to signify a usurper of that dignity, and an untrue king, so hath idolum been hke\\ise appropriate to signify a false representation, and a false image : insomuch as there was a solemn anathematization of all those that would call an image an idol ; as he were worthy to be hanged that would call the king our master (God save him !) — our true just king, a tyrant ; and yet in talk he might shew, that a tyrant signified sometimes a king : but speech is regarded in its present signification, which I doubt not ye can consider right well. I verily tliink, that for the having of images }'e will say enough ; and that also, when we have them, we should not despise them in speech, to call them idols, nor despise them with deeds, to mangle them or cut them ; but at the least suffer them to stand untorn. Wherein Luther (that pulled away all other regard to them) strove stoutly, and obtained, [' Hist. Eccles. lib. vii. cap. 18. En.] APPENDIX IV. 497 as I have seen in divers of the churches in Germany of his reformation, that they should (as they do) still stand. All the matter to be feared is excess in worshipping, wherein the church of Rome hath been very precise; and especially Crregory, WTiting to the bishop of Marseilles : which is contained in the chapter De Consecratione, dist. 3, as followeth : ' Perlatum ad nos fuerat, quod inconsiderato zelo suc- census, sanctorum imagines sub hac quasi excusatione, ne adorari debuissent, confregeris. Et quidem eas adorari te vetuisse, omnino laudamus : fregisse vero reprehendimus. Die, frater, a quo factum esse sacerdote aliquando auditum est, quod fecisti ?***** Aliud est enim picturam adorare ; aliud per picturam historiam, quid sit adorandum, addiscere. Nam quod legentibus scriptura, hoc idiotis prsestat pictura cernentibus, quia in ipsa etiam ignorantes vident, quid sequi debeant : in ipsa legunt, qui literas nesciunt. Unde et prae- cipufe gentibus pro lectione pictm-a est^.' Herein is forbidden adoration, and then, in the Sixth Synod, was declared what manner of adoration is forbidden ; that is to say, godly adoration to it being a creature, as is contained in the chapter Venerahiles imagines, in the same distinction, in this wise : ' Venerabiles imagines Christiani non Deos appellant, neque serviimt eis ut Diis, neque spem salutis ponunt in eis, neque ab eis expectant futurum judicium : sed ad me- moriam et recordationem primitivorum venerantur eas et adorant ; sed non serviunt eis cultu divino, nec alicui creatur8e^' By which doctrine all idolatry is plainly excluded in evident words ; so as we cannot say, that the worshipping of images had its beginning by popery ; for Gregory forbade it, unless we shall call that synod poperj', because there were so many bishops. And yet there is forbidden cultus dimnus; and agreeth with our aforesaid doctrine, by which we may creep before the cross on Good Friday ; wherein we have the image of the crucifix in honour, and use it in a [- See Corpus Juris Canonici a Pithseo. Paris, 1695, vol. i. p. 467- Ed.] P Ibid. Ed.] 32 [ridley.] 498 APPENDIX IV. worshipful place, and so earnestly look on it, and conceive that [which] it signifieth, as we kneel and creep before it, whilst it lieth there, and whilst that remembrance is in exercise : with which cross nevertheless the sexton, when he goeth for a cross, will not be afi-aid to be homely, and holdeth it under his gown whilst he drinketh a pot of ale; a point of homeliness that might be left, but yet it declareth that he esteemed no divinity in the image. But ever since I was bom, a poor parishioner, a layman, durst be so bold at a shift (if he were also churchwarden), to sell to the use of the church at length, and his own in the mean time, the silver cross on Easter Monday, that was creeped unto on Good Friday. In specialties there have been special abuses ; but, gene- rally, images have been taken for images, with an office to signify a holy remembrance of Chi'ist and his saints. And as the sound of speech uttered by a lively image, and repre- senting to the understanding, by the sense of hearing, godly matter, doth stir up the mind, and therewith the body, to consent in outward gesture of worsliipful regard to that sound : so doth the object of the image, by the sight, work like effect in man within and without ; wherein is verily worsliipped that we imderstand, and yet reverence and wor- ship also shewed to that whereby we attain that understand- ing, and is to us in the place of an instrument ; so as it hath no worship of itself, but remaineth in its nature of stone or timber, silver, copper, or gold. But when it is in office, and worketh a godly remembrance in us by repre- sentation of the thing signified unto us, then we use it wor- shipfully and honom-ably, as many do the priest at mass, whom they little regard all the day after. And me thinketh ever, that Uke as it is an over gross error to take an image for God, or to worship it with godly honour, so to grant that we may not have images of Christ, and that we may do no worship before them, or not use them worshipfully, it is inexplicable. For it is one kind of worship, to place them worshipfully ; so as if a man place an image in the church, or hang it about his neck (as all use to do the image of the cross, and the knights 6f the order of St George), this is some piece of worship. And if we may APPENDIX IV. 499 not contemn the images of Christ and his saints, when we have them (for that were villany), nor neglect them (for that were to have them without use, which were inconvenient, quia nec natura nee arte quicquam Jit frusira,) we must have them in estimation and reputation ; which is not without some honour and worship ; and at the least in the place where we conveniently use them (as in the church), as where they serve us rather than we them. And because their service is worshipful, they be so regarded accordingly for that time of service, and therefore they be called wnerahiies imagines, and be worshipfully ordered ; before whom we kneel, and bow, and cense, not at that the images be, but at that the images signify, which in our kneeling, bowing, and censing we acknowledge to understand and read in that fashion of contracted writing, wherein is wrapped up a great many of sentences, suddenly opened with one sudden sight, to him that hath been exercised in reading of them. And me seemeth, after the faith of Christ received and known, and thoroughly purged from heresies, if by chance there were olfered a choice, either to retain painting and graving and forbear writing, or, choosing writing, to forbear both the other gifts ; it would be a problem, seeing if graving were taken away we could have no printing. And therefore they that press so much the words of Non facies' tihi sculp- tile, ever, me thinketh, they condemn printed books ; the original whereof is of graving to make matrices liierarum. Sed hoc est furiosum, et sunt iamen qui putant palmariim. And therefore now it is Englished, " Thou shalt make no graven images, lest thou worship them : " which, I hear, is newly written in the new church, I know not the name, but not far from the Old Jewry'. But to the matter of images, wherein I have discoursed at large, I think, if ye consider (as I doubt not but that ye will) the doctrine set forth by our late sovereign lord, ye shall in the matter see the truth set forth by such as had that committed unto them under his highness, amongst whom I was not, nor was I privy unto it till it was done. And yet the clause in the book, for discussion of "the Lord," and "our Lord," hath made many think otherwise. ]?ut I Probably St Stephen's, Coleman Street. En.] 32—2 500 APPENDIX IV. take our Lord to witness, I was not ; and that declaration of "•our Lord" was his highness's own device, ex se. For he saw the fond Enghshing of " the Lord " dissevered in speech, whom our Lord had congregated. And this I add, lest, giving authority to that book, I should seem to vaunt myself. Now wiU I speak somewhat of holy water', wherein I send unto you the four and thirtieth chapter in the ninth book of the History Tripartite, where ISIarcellus the bishop bade Equitius his deacon to cast abroad water, by him first hallowed, wherewith to drive away the devil. And it is noted how the devil could not abide the \ii-tue of the water, but vanished away. And for my part, it seemeth the history may be true ; for we be assured by Scripture, that in the name of God the chm-ch is able and strong to cast out devils, according to the gospel. In nomine meo dcemonia ejicient, Sec: so as if the water were away, by only calling on the name of God, that master}' may be wought. And the \irtue of the effect being only attributed to the name of God, the question should be only, whether the creature of water may have the office to convey the effect of the holi- ness of the invocation of God's name. And first, in Christ the skirt of his garment had such an office to minister health to the woman, and spittle and clay to the blind ; and St Peter's shadow, and St Paul's handkerchiefs. And, leaving old stories, here at home the special gift of curation, ministered by the kings of this realm (not of their own strength, but by invocation of the name of God), hath been used to be distributed in rings of gold and silver. And I think effectually therein the metal hath only an office, and the strength is in the name of God, wherein all is wrought. And Eliseus put his staff in like office. And why the whole church might not put water in like office, to con- vey abroad the invocation of God's name, there is no scrip- ture to the contrary: but there is scripture, how other ^ ' Holy water.' Consecration of water and salt to sanctify the people, is attributed to Alexander I. but for what credit is to be given to those decrees, falsely fathered upon those ancient bishops, read Sleidan, lib. ii. de Monach. ' In nomine meo,' &c. If the name of Christ only do and can serve to cast out devils, what should water do, where Christ only may and should serve to work that mastery ? Fox. APPENDIX IV. 501 inferior creatures have been promoted to like dignity ; and much scripture, how water hath been used in like and greater service. And the story I send unto you sheweth how water hath been used in the same service, to drive away devils. In which matter if any shall say, he believeth not the story, and he is not bound to believe it, being no scripture ; that man is not to be reasoned with, for the effect of the king's cramp rings. And yet, for such effect as they have wrought, when I was in France, I have been myself much honoured ; and of all sorts entreated to have them, with offer of as much for them, as they were double worth. Some will say, "What are rings to holy water?" Marry thus I say, If the metal of gold and silver may do service to carry abroad the invocation of the name of God effec- tually for one purpose, water may also serve to carry abroad the invocation of the name of God, wherewith to drive away devils. Hereto will be said, Non valet argumentum a posse ad esse: but the story saith, "The water did that service;" and other .strangers say and affirm by experience, " The king's majesty's rings have done the service." And our late master continued all his life the exercise of that gift of God, and used silver and gold to do that service, to carry abroad the strength of the invocation of the name of God by him ; and he used it amongst us that served him in it, when he had thoroughly heard and seen what might be said in the matter: and yet he had no scripture especially for it, that spake of rings of silver or gold, no more than is for the ashes ministered a little before ye last preached. And as our young sovereign lord hath received them reverently, so I trust he shall be advertised, ne negligat gratiam Dei in dono curationum^ but follow his father therein ; also not doubting but God will hear him, as he hath heard his father and other his progenitors, kings of this realm ; to whose dignity God addeth this prerogative, as he doth also to in- ferior ministers of his church, in the effect of their prayer, when it pleaseth him. A man might find some youngling, percase"*, that would say, how worldly, wily, witty bishops • perchance, have inveigled simple kings heretofore, and, to confirm their blessings, have also devised how kings should bless also, and so have authority to maintain where truth failed ; and I have 502 APPENDIX IV. had it objected to me, that I used to prove one piece of mine argument ever by a king, as when I reasoned thus : If ye allow nothing but scripture, what say you to the king's rings ? but they be allowed ; ergo, somewhat is to be allowed besides scripture. And another : If images be for- bidden, why doth the king wear St George on his breast? But he weareth St George on his breast : ergo, images be not forbidden. If saints be not to be worshipped, why keep we St Geoi'ge's feast ? But we keep St George's feast : ergo, &c. And in this matter of holy water, if the strength of the invocation of the name of God, to drive away the devils, cannot be distributed by water, why can it be dis- tributed in silver to drive away diseases, and the dangerous disease of the falling evil? But the rings hallowed by the holy church may do so : ergo, the water hallowed by the church may do like service. These were sore arguments in his time, and I trust be also yet ; and may be conveniently used, to such as would never make an end of talk, but rake up every thing that their dull sight cannot penetrate, wherein me thought ye spake effectually, when ye said, " Men must receive the de- termination of the particular church, and obey where God's law repugneth not expressly." And in this effect to drive away devils, that prayer and invocation of the church may do it, scripture maintaineth evidently ; and the same scrip- ture doth authorise us so to pray, and encourageth us to it — so as if, in discussion of holy water, we attribute all the effect of the holiness which proceedeth from God by invocation of the church, and take water only for a servant to carry abroad holiness, there can be no superstition, where men regard only prayer, which scripture authoriseth. And if we shall say that the water cannot do such service, we shall be convinced, in that it doth a greater service in our baptism by God's special ordinance — so as we cannot say, that water cannot, or is not apt to do this service ; only the stay is, to have a precise place in the New Testament, to say, " Use water thus in this service, as we do in holy water which me thinketh needed not, where all is ordered to be well used by us : and when the whole church agreed upon such a use, or any particular church, or the common APPENDIX IV. 503 minister of it, and by the exorcism ordered for it the thing to be used purged, there can be but slender matter to im- prove that custom, wherein God is only honoured, and the power of his name set forth ; whereunto all things bow and give place, all natural operation set apart and secluded. And when any man hath denied that water may do service, be- cause scripture appointeth it not, that " because " driveth away much of the rest which the church useth, and espe- cially our cramp-rings. For if water may not serve to carry abroad the effects of God's grace, obtained by invocation from God, by the common prayer of the church, how can the metal of silver or gold carry abroad the effect of the king's invocation in the cramp-rings i Which manner of rea- soning ad liominem Christ used with the* Jews, when he said, ^S** effo in Beelzebub ejicio dcemonia, filii vestri in quo ejiciunt? And that by oui- own principles we should be enforced to say, that our cramp-rings be superstitious (where truth enforceth us not so to do), it were a mar- vellous punishment. Si cceci essemus, as Christ saith, pec- catwn non Jiaberemus, sed videmus ; and this realm hath learning in it, and you a good portion thereof ; according whereunto I doubt not but you will weigh this matter, non ad popularem trutinam, sed artificis stateram: I mean, that artificer which teacheth the church our mother (as ye fully declared it), and ordered our mother to give nourishment unto us. In which point, speaking of the church, although ye touclied an unknown church to us, and known to God only, yet you declared the union of that church in the per- raixt church, which God ordereth men to complain unto and to hear again ; wherein the absurdity is taken away of them that would have no church known, but every man believe as he were inwardly taught himself; whereupon fol- loweth the old proverb, 2o( \).ev tuvtu ^okovvt eaTiv, e/uol Ta.Se ; which is far from the unity ye so earnestly wished for, whereof (as me thought) ye said, "Pride is the let;" as it is undoubtedly. Which fault God amend, and give you grace so to fashion your words, as ye may agree with them in speech, with whom ye be inclined to agree in opinion ! For that is the way to relieve the world. And albeit there hath been between you and me no fa- 504 APPENDIX IV. miliarity, but, contrariwise, a little disagreement (which I did not hide from you), yet, considering the fervent zeal ye professed to teach Peter^s true doctrine, that is to say, Christ's true doctrine, whereunto ye thought the doctrine of images, and holy water to put away devils, agreed not; I have willingly spent this time to communicate unto you my folly (if it be folly) plainly as it is ; whereupon ye may have occasion the more substantially, fully, and plainly to open these matters for the relief of such as be fallen from the truth, and confirmation of those that receive and follow it ; wherein it hath been ever much commended, to have such regard to histories of credit, and the continual use of the church, rather to shew how a thing continued from the beginning, as holy water and images have done, may be well used, than to follow the light rash eloquence, which is ever ad manum, to mock and improve that which is established. And yet again, I come to Marcellus, that made a cross in the water, and bade his deacon cast it abroad cum fide el zelo ; after which sort if our holy water were used, I doubt not but there be many Marcellus's, and many Eliseus's, and many at whose prayer God forgiveth sin, if such as will enjoy that prayer have faith and zeal, as Equitius, and were as desirous to drive the devil out of the temple of their body and soul, as Equitius out of the temple of Ju- piter. So as if holy use were coupled with holy water, there should be more plenty of holiness than there is ; but, as men be profane in their living, so they cannot abide to have any thing effectually holy, not so much as bread and water ; fearing lest they should take away sin from us, which we love so dearly well. Solus Christus peccata diluit, who sprinkleth his blood by his ministers, as he hath taught his spouse the church, in which those ministers be ordered, where- in "many ways maketh not many saviours," as ignoi*ants do jest ; whereof I need not speak further unto you, no more I needed not in the rest in respect of you ; but, me thought, ye conjured all men in your sermon to say what they thought to you, Id quod ham mihi expressit epistolatn, quam boni consules ; Ei vale. Your loving friend, Stephen Winchester. APPENDIX V. Letter from the Protector Edward, Duke of Somerset, to Dr Ridley. From Burnet. After our right hearty commendations to your lordship, we have received your letters of the first of June, again replying to those which we last sent unto you. And as it appeareth, ye, yet remaining in your former request, desire, if things do occur so, that according to your conscience ye cannot do them, that you might absent yourself, or other- wise keep silence. We would be loth any thing should be done by the king's majesty's visitors, otherwise than right and conscience might allow and approve : and visitation is to direct things to the better, not to the worse ; to ease con- sciences, not to clog them. Marry, we would wish that executors thereof should not be scrupulous in conscience, otherwise than reason would. Against your conscience, it is not our will to move you, as we would not gladly do, or move any man to that which is against right and conscience ; and we trust the king's majesty hath not in this matter. And we think in this ye do much wrong, and much discredit the other visitors, that ye should seem to think and suppose, that they would do things against conscience. We take them to be men of that honour and honesty, that they will not. My lord of Canterbury hath declared unto us, that this maketh partly a conscience unto you, that divines should be diminished. That can be no cause ; for, first, the same was met before in the late king's time, to unite the two col- leges together ; as we are sure ye have heard, and Sir Edward North can tell : and for that cause, all such as were students of the law, out of the new erected cathedral church, were disappointed of their livings, only reserved to have been in that civil college. The King's hall being in manner all law- yers, canonists were turned and joined to Michael-house, and made a college of divines, wherewith the number of di- vines was much augmented, civilians diminished. Now at 506 Al'PENDIX A . this present also, if in all other colleges, where lawyers be by the statutes, or the king's injunctions ye do convert them, or the more part of them, to divines, ye shall rather have more divines upon this change than ye had before. The King's college should have six lawyers ; J esus college some ; the Queen's college, and other, one or two apiece ; and, as we are informed, by the late king's injunctions, every college in Cambridge one at the least : all these together do make a greater in number, than the fellows of Clare-hall be, and they now made divines, and the statutes in that reformed divinity shall not be diminished in number of students, but increased, as appeareth, although these two colleges be so united. And we are sure ye are not ignorant, how necessary a study that study of civil law is to all trea- ties with foreign princes and strangers, and how few there be at this present to do the king's majesty's service there- in. For we would the increase of divines, as well as you. Marry, necessity compelleth us also to maintain the science ; and we require you, my lord, to have consideration how much you do hinder the king's majesty's proceedings in that visitation : if now you, who are one of the visitors, should thus draw back and discourage the other, ye should much hinder the whole doings ; and peradventure that thing known, maketh the master and fellows of Clare-hall to stand the more obstinate ; wherefore we require you to have re- gard of the king's majesty's honour, and the quiet perform- ings of that visitation, most of the glory of God, and benefit of that university ; the which thing is only meant in your instructions. To the performing of that, and in that man- ner, we can be content you use your doings as ye think best, for the quieting of your conscience. Thus we bid you right heartily farewell. From Richmond, the 10th of Jime, 1549. Your loving friend, E. Somerset. APPENDIX VI. The King's^ Letter to Nicholas Ridley, Bishop of London, 'S^c. From Burnet. Right reverend father in God, right trusty and well- beloved, we greet you well. And whereas it is come to our knowledge, that the altars within the most part of the churches of this realm being already upon good and godly considerations taken down, there do yet remain altars stand- ing in divers other churches, by occasion whereof much variance and contention ariseth among sundry of our sub- jects, which, if good foresight were not had, might perchance engender great hurt and inconvenience ; we let you wit, that, minding to have all occasion of contention taken away, which many times groweth by those and such like diversities, and considering that, amongst other things belonging to our royal office and cure, we do account the greatest to be, to maintain the common quiet of our realm ; we have thought good, by the advice of our council, to require you, and nevertheless specially to charge and command you, for the avoiding of all matters of further contention and strife about Altars taken the standing or taking away of the said altars, to give sub- destroyed, stantial order throughout all your diocese, that with all dili- gence all the altars in every church or chapel, as well in places exempted as not exempted, within your said diocese, be taken down ; and instead thereof a table be set up in some convenient part of the chancel, within every such church or chapel, to serve for the ministration of the blessed (^onsidera- * _ tions to communion. And to the intent the same may be done persuade *' the people. without the offence of such our loving subjects as be not yet so well persuaded in that behalf as we would wish, we send unto you herewith certain considerations gathered and [' Edward VI. Ed.] 508 APPENDIX VI. collected, that make for the purpose ; the which, and such other as you shall think meet to be set forth to persuade the weak to embrace our proceedings in this part, we pray you cause to be declared to the people by some discreet preachers, in such places as you shall think meet, before the taking down of the said altars ; so as both the weak consciences of others may be instructed and satisfied as much as may be, and this our pleasurce the more quietly executed. For the better doing whereof, we require you to open the aforesaid considerations in that our cathedral church in your own person, if you conveniently may, or otherwise, by your chancellor, or some other grave preacher, both there and in such other market towns, and most notable places of your diocese, as you may think most requisite. Given under our signet, at our palace of Westminster, the 24th day of November, the fourth year of our reign. Edward Somerset, William North, Thomas Cranmer, Edward Clinton, William Wiltshire, H. Wentworth, John Warwick, Thomas Ely. John Bedford, NOTES. Note A. ScoTus in lib. v. sent. dist. 2. quest. 3. (as quoted by Du Plessy, in his " Four books on the Institution, use, and doctrine of the Eucharist," p. 472, Lond. 1660,) says: "Innocent III., a great pro- moter of this monster, moveth this monstrous and brutish question (hb. IV. c. 19.) 'What eateth the mouse when she gnaweth the Sacrament?' Lombard (lib. iv. dist. 13.) has answered, 'God know- eth.' And notwithstanding towards the end he remarks, 'It may be safely said, that the body of Christ is not taken by beasts.' But the school of Sorbonne hath noted, 'Hie magister non tenetur ;' others follow not the judgment of the Master of the Sentences on this point. John de Burgo (de custod. Euch. c. 10.) very grossly: 'The mouse does take the body of Christ.' Innocent more subtilely: 'The bread passes away miraculously when the body cometh, and the body passeth and getteth itself away when the mouse draweth near, and the bread cometh into his place again'." Du Plessy, p. 470. Note B. It may be necessary to observe that the genuineness of the two passages of Saint Chrysostom quoted in this treatise has been sus- pected. Archbishop Usher (in the preface of his answer to the Jesuit's Challenge) remarks that the words, " in quibus non est verum corpus Christi, sed mysterium corporis ejus continetur," were wholly omitted in the Antwerp Edition of 1587, the Paris Edition of 1543, and in that of Audoenus Parvus, printed also at Paris in 1557 : in the more ancient copies, that for instance of 1487, Usher found the words, and that with- out any note of suspicion. The Paris Edition of 1536 (apud Claud. Chevallonium) has them, and thus it would appear that the earliest edition which omits the passage in question is that (apud Johan. Steel- sium) of Antwerp, anno 1537. The "Epistola ad Caesarium Monachum" was first published by Peter Martyr, and immediately declared by his opponents to be a forgery of his own ; but Bigotius, who had transcribed it from a MS. in the library of St Mark's Monastery at Florence, and prepared it for the press in his edition of Palladius, asserted and proved to the satisfaction of the learned that it was the work of Chrysostom. The sheets were however cancelled, and the publication of them pro- hibited. In the Benedictine Edition, the first volume of which was pub- lished by Montfaucon at Paris in 1717, the letter is printed, and a 510 NOTES. satisfactory epitome of its history given — the Editors have however, though it would appear on insufficient grounds, decided that it is not genuine. Neither the "Opus Impeifectum," nor the "Epistola ad Cssarium," are extant in the Greek, save a few fragments of the latter. Note C. There were various services of the Roman Church. Scala Cceli — was an indulgence granted to those who visited cer- tain privileged places, wherebj' those who resorted to them were pro- mised the same benefits as though they had ascended the holy steps at Rome. Trentals (Trentale, Fr.) an office for the dead that continued thirty days, or consisted of thirty masses ; from the Italian Trenta, i. e. Tri- ginta. Stat. I. Ed. VI. cap. xiv. Jacob's Law Dictionary in voce. London, 1756. Placebo. An antiphone in the office for the dead. The words are "Placebo Domino in Regione vivorum." Rituale Romanum, Antverp. 1617, p. 157. Dirige. Another antiphone in the office for the dead. The words are " Dirige Domine Deus mens in conspectu tuo viam meam." Rituale Romanum, Antverp. 1617, p. 172. Tot. quots. " An abbreviation of ' totiens quotiens,' occurring in Papal Documents and Grants. Thomas Aquinas, as quoted in Serrani " de Septem urbis Romee ecclesiis," (Colonise, 1600,) p. 134, will explain the meaning of this item. "Quicunque vadit ad ecclesiam talem, usque ad tale tempus habeat tantum de indulgentia, intelligitur semel tantum : sed si in aliqua ecclesia sit indulgentia perennis, sicut in Ecclesia B. Petri XL. dierum, tunc quoties vadit aliquis, toties indulgentiam con- sequitur." Thorn. Aquin. Summa Theol. Supplem. 3 part, quaest. 25. art. 2. sect, ad quaest. Bishop Jewel also mentions tot. quots. amongst a variety of other expedients for raising money." Fox, Acts and Monu- ments, Ed. 1836, note of the Editor in loco. Pardons, Pui-gatory, Pilgrimages, Masses, Inmiunities, Pluralities, Unions, &c. will require no explanation. Note D. The Book Mistress Missa. This book Fox, who was personally acquainted with Dr Turner, attributes to him; but no work bearing this title is to be found among the Hsts of his works given by Wood, Bale, or later biblio- graphers. The book most probably referred to, is one entitled "A New Dialogue wherein is contained the examination of the mass, and of that kind of priesthood which is ordained to say mass, and to offer up for remission of sin the body and blood of Christ again. — London, by John Day, and AY. Seres." Turner is spoken of very NOTES. 511 contemptuously by Anthony a Wood, but commended by Fox and Bale. There was a book published anonymously, but which may liave been written by Dr Turner, called " a newe dialogue called the endight- ment agaynste Mother Messe. Imprinted by William Hill and William Seres, 1548." Note E. A Mass of the Holy Ghost. A Mass of the Holy Ghost was a mass sung with great solemnity at the opening of any council, synod, or convocation. Strype (Ecc. Mem. vol. iii. par. i. p. 181) speaks of Mary's first parliament having been thus opened. Dr Wordsworth cites an author of that period who calls it "an unholy mass of the Holy Ghost, rolled up with descant, prick-song, and organs, whereby men's hearts are ravished wholly from God, and from the cogitations of all such things as they ought to pray for." Wordsworth's Ecc. Biog. vol. iii. p. 36. Note F. Dr Wordsworth in his Ecclesiastical Biography has the following note on Ridley's attributing the "Bishops' Book" to the Bishop of Winchester : — " I own this statement surprises me ; and yet it may well seem presumptuous to call in question the authority of Ridley on a point like the present. The 'Bishops' Book' unquestionably is that whose proper title is ' the Institution of a Christian Man,' &c. (a.d. 1537). Now of this, I confess, I have long been much more inclined to attribute the main authorship to Cranmer, and others of his party, especially perhaps to Fox bishop of Hereford, than to Gar- diner ; while again, Gardiner no doubt did exert a great and mischievous influence on the preparation and contents of that other book, often styled 'the King's Book/ that is, 'A Necessary Doctrine and Erudition for any Christen Man set furth by the Kynges Majesty of Englande,' &c. (a.d. 1543), curious and valuable as that work still undeniably is. I venture to conjecture therefore, that Ridley here inadvertently wrote the 'Bishops' Booke' instead of the 'King's Book:' a conjecture, which probably may be considered well-grounded, when I mention, that in the latter, there is ' a sharp reproof of the Florentine Council, (see p. 205 of a useful volume, the Formularies of Faith put forth by authority during the reign of Henry VIII. published at Oxford, a.d. 1825, and superintended by bishop Lloyd, then Regius Professor of Divinity in that university ;) while I do not find any such ' reproof in the other work, the Institution ; or indeed any mention of the council at all. Of this book, some account may be found in the present collection in a note to the Life of Cromwell, vol. ii. p. 258." 512 NOTKS. Note G. The book de vera differentia. The book here referred to is the treatise by Edward Fox, bishop of Hereford, and Almoner to King Henry VIII. "He was reputed," says Burnet " to be one of the best divines in England." The title of the book is, "de vera differentia Regiae Potestatis at Ecclesiasticae, et quae sit ipsa Veritas et virtus utriusque." It was published first in ] 534, and another edition appeared in 1538, in which year the bishop died. It was translated into English by Heniy Lord Stafford. There was a treatise under the same title published by bishop Gardiner, and one or two more by different authors. 1 N D E X. A PHOPOsiTioNE.&c.a ruleot'Logic, 203. Abaddon, a term applied to Rome, 09. Abdias, Scholar to the Apostles, 221. Abridges, Sir Thomas, 155. Absolution granted for thousands of years, 55. Abuses of the Mass, answers to certain queries concerning, 316. Actions lawful at certain times, and in certain places, unlawful m others, 90. jEneas Silvius, his book de Gestis Basil. Concil. 374. Agnus, before the Communion (pro- hibited), 319. Agreement so far as possible necessary with all men, 9 ; of the Papists like that of Annas and Caiaphas, 27. Alexander V I ., Pope, verses against, 54. Alexandria, a Patriarchate, 263. Almsdeeds, God pleased with, 60. Alnwick — Appendix III., 492. Altar, used by the P'athers to signify the Lord's table, 2liO ; to be taken down, reasons wliy, 321 ; how the table may be called an altar, 322; more tending to superstition than a table, 322 ; not used by Christ, 323 ; the wall by the. broken down by Ridley at St Paul's. 324. Ambrose, St, 18; his boldness towards Theodosius commended, 95; credits and repeats an old tradition concern- ing Peter, 221. Amicus Caesaris, 67. Anabaptists rightly condemned, 120. Anablatha, a village mentioned by Epi- phanius, 91. Anacletus, his decree, excommunicat- ing such as being present at common prayer, do not communicate, 105; his decretals, 180. Anthropophagi, 199. Antichrist, the kingdom of, a perse- cuting kingdom, 62. Antioch, a Patriarchate, 263. Antiquity, unity, and universality, 156. Antonian, objections of the, 117 et seq. Antonian, 147. Antony, an Arian IJishop, 147. Apostata, the meaning of tlie word, 341. Appendix I. Latin Uisputation, 433 ; II. Articles of Accusation against Ridley and Latimer, 486; III. Dr Turner's letter to Fox, 487; IV. Stephen Gardiner's letter to Ridley, 495; V. The Protector's letter to Ridley, 505; VI. Edward VL's let- ter to Ridley, 507. Arians, 283. Arius, 127. Arnobius, his testimony that the early Christians had no images, 88. Articles, the six, prohibited to be taught, 320 ; passed, repealed, and [kiulky.] restored by different Parliaments, ac- cording to the will of the Sovereign, 131. Athanasius, his constancy in persecu- tions, 7-4 ; his testimony against the Arians, T-l; Image- worship cont. Gent., 85; condemned by Councils as an heretic, 134. Audientes not allowed to be present at the Eucharist, 160. Augustine, St, his rules to know a figurative speech, 21-32; calls the Sacraments mysteries to be spiritually understood, 39; calls the Sacrament a sacrament of remembrance of the flesh and blood of Christ, 39; speaks of the figurative characterof the Sacraments, 40; asserts that the nature of a Sacra- ment consists in a likeness or simili- tude, 41, 42; his testimony against Image- worship, 89 ; speaks of perse- cution increasing the Church, 100; counsels those in doubt to ask of the Church, 127 ; his opinion of Man's reason, 133; his judgment of Councils, 134 ; his counsel to tolerate evil men for the good's sake, 136; his opinion of Jewish ceremonies, 138; defines a Heretic, 155; his opinion conceded by Bourne, 163 ; his testimony against Transubstantiation, 176; his judg- ment concerning Christ's presence, 177; his judgment on limitation of places, 177; his testimony as to the Sacrifice of Christ, 178; says that Christ is present by Grace to the godly, 220 ; on the worship of the Sacraments, 230; his meaning in saying that all Christian Countries beyond the seas were subject to the See of Rome, 263; his book De doc- trina Christiana, 313 ; asserts com- munion of Sacraments not to defile a man, 121 ; asserts communion with the Church necessary for Salvation, 122; would not believe the Gospel un- less commanded by the Church, 125; this saying of his well qualified by Melancthon, 127; his opinion of the Maccabees, 139; his opinion as to the diffusion of truth, 215; his remarks on the footstool of God, 234 ; Eras- mus saith, the worship of the Sacra- ment prior to, 236; his remarks on Christ being borne in his own hands, expounded by Ridley, 243; his re- marks on bad men eating Christ's body, 246 ; distinguishes between the bread of the Lord, and the bread, the Lord, 247 ; his remarks on spi- ritual liberty, 251 ; cited by Bishop White in favour of the Roman su- premacy, 260. Augustine, Abp. of Canterbury, 100. Available, doubt as to the expression "made available", 207. 3'S 514. INDEX. Babylon, iJie whore of, 418. Bacchus, said to be worshipped by the early C'liristians, 2o6. Bailifis of Oxford, 359. Baptism, water in, sacramentally changed into the fountain of Re- generation, 12; in a strange tongue, inexpedient but not unlawful, 140 ; administered to those who cannot understand any tongue, 140; has even when performed in Latin all the requisite parts, 140. Barnes, Sir George, 410. Beadrolls prohibited, 320. Beast, the, of Babylon banished, 50; restored, 50 ; so called for his cruel and beastly manners, 70. Bells, Christening of, a popish custom, 55. Berengarius, 156-158. Bernard, his opinion on the real pre- sence cited by Weston, 21/ ; explain- ed by Ridley, 217; not to be literally understood, 226. Berneher. Augustine, Latimer's ser- vant, 362. Bertram, an early writer on the Sacra- ment, 159; his book insinuated by the papists to be a Protestant forgery, 159; his book on the Sacraments, ix. Bessarion, Cardinal — his management, 250. Bilney, converted Latimer, 118. Bishops' Book. the. 135 ; thought to be the work of Gardiner, 135; sharply reproves the Florentine Council, 135; the king's book meant — Xote F. 511. Blandina — her constancy under perse- cutions, 7-t. Blood of Christ, the cup which con- tains, said to be the New Testa- ment, 19; shed for Laymen as well as Priests, 23. Boaz not deceived by Ruth, 84. Bocardo. the prison described, 359 ; accident in, 359. Bohemians demanded the Sacrament under both kinds, and said to have been refused (note of Fox thereon), 269. Boniface VIIL, his Bull '■ Unam Sanctam", 164. Books, those of Ridley taken away from him, 127; Ridley's given away, 165. Bourne, Mr Secretary, 155 et seq. Bourne, Bishop of Bath and Wells, 370. Bradford — his faithful preaching, 59; Prebendary of St Paul's, 331; pri- soner in the King's Bench, 358; his Treatise on the Communion, 363. Bread, called Christ's body by our Lord, 15; by St Paul, 17; conjura- tion of, to be spiritual food, 106; of what kind given by Christ, 228; the, of the Lord's table, one bread. 242; the Sacramental, a mystery, 242. Bridewell, founded by Edward VI., xiii. Brooks, James, Bishop of Gloucester, commissioner to judge Ridley, 255; commends Ridley's supplication, 291 ; promises to support it, 291 ; accuses Ridley of Pharisaic self- praise, 291. Browne, Sir Anthony, x. Burgo, John de — Note A., 509. Calumnies against the Reformed, that they asserted the Holy Sacrament to be no better than a piece of common baken bread, 10; that they made it a mere figure, 10 ; against Jlinisters of the Gospel, 59. Calvin confutes the Interim, 120. Cambridge, in the University pulpit Ridley did penance for his former Popish errors, 119; Disputations at, intended, 363 ; Reformation made there, set aside, 392; Masters of Colleges in, removed, 392. Canons, Apostolical, agree with the decree of Anacletus, 105. Canterbury, Abp. of, (Cranmer) his book, probably his book on the Sa- crament against Gardiner, 160; Abp. of, his book attributed to Ridley, 161 ; his book did not make the Sacrament to be a mere figure, 161 ; the Abp. of, a Patriarch in England, 263; the See of, mother to the other Bishoprics, 264. Capernaites, 175. Cardmaker, Master, a martyr, 391. Carolostadius, his opinion of the Sacra- ment, 158. Carolus 31agnus, 159. Catalogus lllustrium virorum, 159 ; Scriptorum Ecclesiasticorum, 159. Catechism counted heresy, 49 ; neces- sary for those who have arrived at years of discretion, 141 ; erroneously referred to by Fox, 160 ; its clause "•si visibiliter et in terra", 227; to be taught every Sunday and Holiday, 320. Catechumeni not allowed to be present at the Eucharist, 160. Cathari, ancient heretics, 120. Cecil, secretary to Edward VI., 333- 336. Celsus, his objection to the Christians from their lack of Images, 88. Ceremonies and Prayers, the old ones, their scope, 315. Ceres and Bacchus, said by the Heathen to be worshipped among the early Christians, 236. Chalice and wafer-cake taken from Ridley, 289. Charles the Bald, a book of Bertram dedicated to, 159; the brother of Lothaire the Emperor, 159. Cheke, Mr, afterwards Sir John, Com- missioner at Cambridge, 169; Sir John, Ridley's Letter to, 331. Chomley, late Chief Justice, 163; Mr Roger, 164. Chhi8T, whether his body received by INDEX. 515 the wicked or not in the Lord's Sup. per, 11 ; whether his boiiy be oft'ered by the Priest or not, 1 1 ; whether there be in the Lord's Supper any corporeal and carnal presence of, 11; his natural body denied to be in the Eucharist by the Reformers, 13; his human body in heaven, and shall be so till the last day, 13; his natural body, because united to the divine nature, hath life, and is able to be- stow life, 13 ; the Sun of Righteous- ness, whose beams are God's word and his Sacraments, 13; calleth bread his body, 15; calleth his cup the fruit of the vine-tree, 17; his mystical body the congregation of Christians, 17 ; used figurative language at the Institution of the Lord's Supper, 20, 21 ; mystical wordsof,(I\Iatth.xxiv.), f)4 ; the head of the true Catholic Church, 159; his ascent into heaven, 171 ; his Sacrifice, the alone neces- sary one, 178 ; not to be repeated, I7B; his body that which he took of the Virgin, 213; present by grace in the Sacrament, 213; his ascent into heaven inconsistent with the corpo- real presence, 213 ; not restrained to one place, 213 ; one in all places, 216; the verity of the body of, 218; the wisdom and power of his Father, 227 ; the body of, eaten by bad men, 246 ; his body not made of bread Gardiner), 307; made of bread other Romanists),307; his sacramen- tal body characterized by Form and Quantity (Gardiner), 308; not cha- racterized by Form and Quantity, 301!. Christ's Hospital founded by Edward VL, xiii. Chrysostom, St, 18. His testimony that the true body of Christ is not con- tained in the holy mysteries, 32; liis Opus Imperfectum assertetl to be spurious by the papists, 33 ; his opi- nion concerning Transubstantiation debated, 33; asserts that the nature of bread tarries in theSacrament,34; the genuineness of his Epistle toC'assarius disputed — Note B., 50!l; hisEpistola ad Caesarium l\lon Note 15., 50!) ; Antwerp Edition of — Note B., 500 ; Paris Editions of 1543, 1557, 1717— Note B., 509; his Opus Imperfectum —Note B., 509; MS. copy of, at Flo- rence— Note B., 509 ; Peter Martyr's opinion of some works attributed to — Note B., 509; Archbishop Usher's researclies in his works — Note B., 509 ; condemned as a heretic, 134 ; proves that which the vine bears to be wine, 204 ; his opinion as to the daily sacrifice, 215; his opinion as to the real presence explained by Ridley, 217; his comparison between Christ and Elias, 222; his assertion that Christ is contained in the liands of man, 223; explained by Ridley, 223; calleth the Sacrament a miracle, 223 ; argument from in favour of Transubstantiation, 237; the same explained by Ridley, 237; his opi- nion concerning the Sacrament, 241 ; on the unworthy reception of the Lord's Body, 247. Church, the ark of God, 122, 123; the city of God, House of God, the Body of Christ, 123 ; the Holy e than hissing and shouting, 304 ; compared to the tumults stirred up against the Apostles by Demetrius the silver- smith, 304. Diputation between the] Arians and INDEX. 517 the Orthodox, 305; at Oxford, re- ported by Ridley liiniself, SOU. Disputations lield at Cambridge (lo4J(), 169; preserved by Fox, 109; impor- tant, 169; Ridley commissioner at (1549), 169. Disputations and examinations, 185; not published by the Papists, 194. Disputes concerning the word ' this' in our Lord's saying, " This is my body," 2.5-27; explained by a simili- tude of a knife, 25. Diversity between Civil and Spiritual matters, 13.3. Dobbs, Sir Richard, Lord Mayor of London, 60, 411 ; prayer for him, 61. Doctors of the Church well esteemed by Ridley, 158. Duns Scotus — his opinion concerning transubstantiation, 16-26; supported by Stephen (iardiner. (vide note) 16; a vain quiddity of, decked in fresh colours, refuted, 24 et seq. Ecclesiastical writers, authority of, 28 ; witnesses and expounders, but not authors of doctrine, 28. Edridge recommends that Ridley should be gagged, 289. Edward VL a godly prince, 58; called by Latimer, Jo>iiah, 131 ; founds three beneficial Institutions, xiii; his letter to Ridley— Appendix VI., 607. Election, Ridley 's Treatise on, 368. Elements, adoration of, not mentioned in theinstitution of thcEucharist, 105. Eliberis— hodie, Elvira, Council of, 94. Eliseus, or Elisha — his staff', Appendix ^ IV., 500. Embassy to France and the Emperor, 294. Emissa or Emesa, 201. Energumeni, not allowed to be present at the Eucharist, 160. England — the heavy plague of God fall- en upon, 58; subject, say the Roman- ists, in one sense to the King, and in another to the Pope, 266. Epiphanius goes into a Church to pray, 91 ; cut in pieces a veil with a figure painted upon it in a Church, 91 ; commanded that such should not be hung up in Churches, 91 ; his Bpistle to John, ISishop of Jerusa- lem, translated into Latin by Jerome, 91 ; judges the presence of images or pointings in Churches to be contrary to Scripture, 91. Equitius the Deacon — Appendix IV., 500. Erasmus — his Epistle to the iJrethren of Low (iermany, 236. Est — the word taken for " fit" (Gardi- ner), -508 ; not taken for " fit (other Romanists), .508. Eucharist, the, instituted of God, 239; made a Sacrament by Christ's words, 2.'?9 ; grace pertaincth to, 2.39; a Sacrament of the New Testament, ' 239; bread and wine the Sacramental elements of, 240. Eugenius— a godly Bishop, 14?. Eusebius, his Ecclesiastica Historia cited, 74, 144; his testimony against image worship, 85. Eusebius of Emesa, 200. Eustachiuscondemnedasa Heretic, 134. Eutyches, his abominable Heresy, 171, 200. Eutycheans, 283. Evil men to be borne with for the sake of the good, 136. Examination, the last, of Ridley before the Queen's Commissioners, 253. Excuses to cloke sin unlawful, 67. Extravagantes Communes of John, XXll., 164. Farewell of Ridley — date of, 395. I'arrar, Bishop of St David's, a 3Iartyr, 391. " Fasciculus, rer. exp. et fug.",[374. Fathers to be accepted if accordant with Scripture, 114; have weeds as well as herbs, 114; perversely used by Papists, 114; misunderstood when they speak of the Sacraments, 114; their consent as to the Sacraments, 158; their testimony, 171. Featherstonehaugh, a family at vari- ance with the Ridleys, ii. Feckenham, .John, Prebendary of St Paul's, 331. Fecknam, Deanof St Paul's, 155 et seq. ; belied Ridley at Paul's Cross, 163. Felix, Bishop of Rome, 127. Fineux, Sir John, 407. Flight — Ridley's counsel in time of persecution, 62; examples of, in Paul, Elijah, and Athanasius, 62-63; coun- selled by Christ, 62^ Ridley's counsel considered, 65; objections to, an- swered, 71-72. Florence, council of, 237, 249 ; would not deliberate on Transubstantia- tion, 237. Fox, Bishop of Hereford—Note G., 510. Frankfort, a great number of English reformers residing at, 387- Fremingham or Framlingham, 155. Friars — their pranks and knavery, 5.5. Fulgentius speaks of the figurative character of the Sacraments, 40 ; his work de Fide attributed to St Au- gustine, 40 ; his book restored to him by Erasmus, 40; calls the Sa- crament a commemoration, 179. Fulham, vii. Gall, and spurgall, to, 148. Galtropes, a military engine, 368. Gardiner, Stephen, Bishop of Win- chester, called Diotrephes, 110; his opinion about the body of Christ, 110; the sacramental Bread, 308; asserts that man only can eat the Body of Christ, 309; condemns ,Af agister Scntcntiarium, 309; the 518 INDEX. adoration of the Elements, 309; asserts the reasonableness of Tran- substantiation, 3l0; his opinion as to the accidents of Bread and Wine, 310; — concerning the Mass, 311 ; his inconsistencies, 311 ; asserts the suffi- ciency of Christ's Atonement, 311 ; his arguments in favour of Transub- stantiation, 311 ; his concessions to the reformed, 315; his remarks on the spiritual nature of the Mass, 315; his letter to Ridley— Appendix IV., 495 ; his assertions concerning the Nestorians, 314 ; his assertion that Christ is not eaten by the impeni- tent, 315. Gate, Sir John, Vice-Chamberlain, letter to, 33(i, Gelasius asserts that their original na- ture remains in the Sacramental Ele- ments. De duab. nat. Christ, cont. Eutych. et Nest., 44; BishopofRome before the corruption of that See, 44; his judgment on the Sacrament, IfiO. (ieorge, wearingof the — Appendix IV., 498. Gest, 109. Glin, Dr, 169. Gloss of a lawyer on " Statuimus", 3G. Glover— his martyrdom, 384. Glynn, Dr, an old Friend of Ridley's, 34 ; very contumelious against Rid- lev, 235; desired pardon from Ridley, 235. God, the searcher of hearts, 68; what it is to trust in, 68 ; his wonders in our time unnoticed by us, 75; un- changeable in power and goodness, 75; favourable to his people, as much in adversity as in prosperity, 75; the only stay of the country, 143. God-service, counterfeit of the Papists, 150. God's word truly preached, 49 ; the preaching of it dangerous, 49 ; graven in Churches, 52 ; rased out of Churches, 52 ; only, necessary to salvation, 53 ; the only rule of reli- gion, 53. Good works, great slackness among the people to, 60. Gospel, he who will not obey, must obey the Law, 142. Gospellers, 9; all degrees of, in king Edward's days, very corrupt, 59. GowerandChaucer, DrTumer'sopinion of— Appendix III., 490. Gregory, St, entitled the Great, allows tlie setting up of images in Churches, 92 ; a bishop of Rome, 203. Grey Friars, Church of, near Newgate, xiii. (Jrimbold,Mr,apreacher,337; Ridley's chaplain, 372 ; a prisoner, but set at liberty, 391. Grindall, a disputant at Cambridge, 169; his virtue and learning, 331 ; Precentor of St Paul's, 331 ; Pre- bendary of \Vestmiiister, 332; about to be made a Bishop, 336 ; his letter to Ridley, 386. Grounds against transubstantiation, five in number, 171. Habet Deum, a godly Bishop, 147. Hadham, Ridley's house at, x. Hales, Justice, his recantation, 363. Hallowing of water and salt condemn- ed, 55; of Churches, altars, chalices, &c., done only by Bishops, 55; of the fire or altar prohibited, 320. Handball— Appendix III., 493. Harding, Mr, 191. Harpsfield, Dr, disputes with Ridley, 223. Hart, Harry, 379. Harvey, Mr, a divine and preacher, 337. Heath, Bishop of Worcester, after- wards Archbishop of York, iii, vi, 429. Hegesippus, an ecclesiastical historian, cited, 220. Henry VIII., his argument against giving the cup to the Laity, 106; the same answered by Latimer, 106. Heresies, dangerous, abroad in the world, 367. Heretic, defined by St Augustine, 155. Heretics not true and loyal subjects, 141. Herod opposed by the Jews when he wished to set up an image in God's Temple, 85. Hilary asserts Christ to be the only Peace of the Church, 120 ; his saying on God's word, 227 Hill, Sir Rowland, 410. Historia Tripartita, 74, 500. Hoc est corpus meum, the words ex- pounded by Ridley, 157; words not to be taken literally, 157. Holy Ghost, the Comforter and Sancti- fier, 80. Holyman, John, Bishop of Bristol, commissioner to judge Ridley, 255. Holy Water, defence of, by Gardiner — Appendix IV., 500. Homilies to be read orderly, 329. Homo, meaneth a woman as well as a man, 105. Homousian, used as a term of reproach, 132. Hooper, Bishop, a prisoner, 355; Rid- ley's agreement and reconciliation with, 355; false tidings concerning, 373. Humphrey, his life of J ewel quoted, xi. Hunnericus, a tyrant of the Vandals, 147 ; commits his authority to An- tony, 14/. Hunsden, in Herts, x. Huss, his opinion of the sacrament, 158. Idolatry, general inclination of man to, 83. Images, none allowed in the .fewish INDEX. 519 Tabernacle, 84 ; in Churches, con- demned by God's word, 86 ; danger- ous to the unlearned, Rfi ; testified against by A thanasiuSjE usebius,Ter- tuUian, 8(>; unnecessary to the learn- ed, 86: their ill effect not sufficiently counteracted by sincerepreaehing, 86 ; rightly termed IVIeretrices, 87 ; do not stir up the mind to devotion, 87 ; not suffered in the Lacedemonian council chamber, 87 ; in Churches, the profit of them small and uncer- tain, 87; the danger great, and the mischief sure, 87 ; not allowed by the primitive Church, 88; the ab- sence of them remarked by the hea- then, particularly by Celsus, 88 ; of Christ carried about by the Gnostics, 88; not spared by Kpiphanius, 91; in Churches, not things indifferent, 90; broken down by Serenus Bishop of Marseilles, 92 ; allowed by Gre- gory the (ireat, 92 ; condemned by Valens and Theodosius, 93; abolish- ed by Leo IIL, and publicly burned at Constantinople, 93 ; condemned by a council of Bishops under Con- stantine V., 93; decree against them executed throughout Greece and Asia in the reign of Constantine V., 93; restored by Irene at Nice, 94; pro- hibited at the Council of Eliberis, 95 ; the cause of the separation be- tween the Eastern and Western Churches, 94 ; never saved any souls, 94 ; called blind books and dumb schoolmasters, 95 ; called lay- men's books, but tend to idolatry, 95 ; indirectly opened the gate of Christendom to the Saracens and Turks, 95; prohibited, 320. Image-worship, again established in England, 52; certain reasons against, 83; origin of, 85. Inconvenience better thanmischief, 133. Infant baptism denied by some, 3ti7. Injunctions given to the Diocese of London, 319; popish, forbidden, 319. Innocent III., his fantastical inven- tion concerning transubstantiation, 16, 17, 18; a man most prejudicial to the Church, 246; Note A., 509. Instructions to the Diocese of York, 417. Interim, an ordinance of Charles V. in 1548, settling the differences between the Protestants and the Papists in a manner favourable to the latter, 120; confuted by Calvin, 120. Invocation of Saints prohibited, 320. Irene, the Empress, favoured Image- worship, 93; put out the eyes of her son Constantine VI., 94; burned the bones of her father-in-law, Constan- tine v., 94. Irena;us reproves the Gnostics for their idolatry, 88; quoted by Ridley for Tertullian, 158. Irish, Master, Mayor of Oxford, 391 ; Mrs, her sorrow for Ridley's ap- proaching death, 292 ; a morose per- son, 392. Ite missa est, words in the Canon of the Mass, 108 ; a story about, by La- timer, 108. Jack in the box, an irreverent term ap- plied to the Sacrament, 265. Jacks, (armour), 145. James, St, dead before Clement became Bishop of Rome, 180. Jeroboam, his golden calves, 138 ; threatened with grievous plagues, 138; his punishment, 138. Jerome, St, calls hypocrisy a double evil, 60; declares ignorance of the Scriptures to be the mother of errors, 132; says that the knowledge of the Scriptures is the food of everlasting life, 132; uses the phrase, "conticere corpus Domini," 180. Jewel, afterwards Bishop of Salisbury, Cranmer's Notary, 194 ; his answer to Harding, 202. Jewry, the Spiritual, means the truth of the Gospel, 63. John, St, his testimony against Image- worship, 58. Josiah, the true minister of God, 138. Judicium de Epistolis decretalibus, 180 ; English Translation of, 182. Judith, an example of devotion, 139. Justin -Martyr made a Christian by the example of Christian patience, 101 ; cited by Ward, 231 ; said to have been mistranslated by Cranmer, 231 ; translations from, compared, 231-2; a passage from, copied out by Ridley, 232; garbled by the Pa- pists, 232. Justus Jonas, 160. Kemp, W., Prebendary of St Paul's, 331. Kentish Town, Prebend of, 331. Keys, the power of, said by Bishop White to be delivered to the Clergy, 266. King's book — Note F., 511. Knox, his faithful preaching, 59. Lactantius, his testimonyagainstlmage- worship, 88. Laity might, if they demanded it, re- ceive the Sacrament under both kind.t (asserted by White, Bishop of Lin- coln), 269. Lateran, the fourth Council, rejected by Ridley, 246. Latimer, his faithful preaching, 59 ; called the Apostle of England, 99; an old Soldier of Christ, 146 ; his dependence on Cranmer noted by Brooks, 283; his behaviour at his Martyrdom, 293; bis poor attire, 293; salutations between him and Ridley, 294 ; receives gunpowder after being chained to the stake, 297; comforts Ridley, 297; his las! 520 INDEX. prayers, 29/ ; his death , 298 ; the lamentation of the people at his death, 299 ; report of his ill-health, 316. Latin spoken by the Priests gaineth the opinions ot" the people, 109. Laurentius Valla, his works commend- ed, 374. Law, the sheet-anchor, stay and refuge of the Papists, 140; the, employed to punish heretics, 141. Laws, all kinds not alike to the Christ- ian, 142; not to be set in force ex- cept against the ungodly, 142. Layton, William, Prebendary of St Paul's, 331 ; Richard, Prebendary of St Paul's, ,"?31. Legates of the Pope presidents of the second Nicene Co\mcil, 94. Leo III., the Emperor, commended for his virtues, 93 ; prohibited the setting up of images in Churches, 93 ; collected and burned the images in Constantinople, 93. Leo VI., called PhilosophusandSapiens and Pacificus, 93 ; the author of a book called " Tactica", 93. Letter which killeth, hurtful, that is, say the Papists, to the carnal but not to the spiritual man, 32. Letters of Ridley, 325; from Ridley to the Protector, 327 ; to Ridley from the Dean of St Paul's, 328; from the Duke of Somerset, concerning the visita- tion, 328; from Ridley to Sir John Cheke, 331 ; to the Preachers in his Diocese, 334; to Dr Parker, command- ing him to preach, 335 ; to Sir John Gate and Sir Wm. Cecil, 33ti; to West, sometime his Chaplain, 337 ; to the brethren remaining in cap- tivity, 342 ; the same in Latin, 34fi; to the Brethren which constantly cleave unto Christ, 349 ; the same in Latin, 352; to Bishop Hooper, 355; the same in Latin, 357; to Bradford, 358, 363, 366, 367, 369, 371, 377, 379; to Cranmer and Latimer, 361 ; to Cranmer, 362 ; to Bemeher, 372, 380, 382; to Dr Weston, 375; to Wm. Punt, 377 ; to Mrs Glover, 383; Augustine Bemeher to Ridley, 381; Grindall to Ridley, 336; Ed- ward VI. to Ridley — Appendix VI., 507 ; Stephen Gardiner to Ridley — Appendix IV., 495; the Protector to Ridley— Appendix V., 505; Dr Tur- ner to Fox — Appendix 111., 487. Lever, his faithful preaching, 59. Liberius, Bishop of Rome, 127. Lieutenant, the, of the Tower, 155. Lifley, a glover, his tidings, 373. Lincoln, the Bishop of, claims that Ridley should take oft' his cap, 250 ; the Bishopric of, the first in England in dignity, 263; the See of, mother to the See of Oxford, 264 ; part of the See of, made into the Sec of Oxford, 264. Lindanus, .307. Linus — his writings .spurious, 220 ; con- firmed by Eusebius, 221. Loaf — panis rendered loaf, 157. Lombardus, Petrus — Note A., 509. London, Synod of, 226. Lord's Supper, the, mentioned by three Evangelists, Matthew, Mark and Luke, 6-15; set forth by St Paul, 7 ; described by Matthew and Mark, 7-8 ; agreement between the de- scription of, by St Luke and St Paul, 7; a reception of life or death, 8; opinion of the Messalonians or Euty- chites concerning, 9 ; the same senti- ments held by the Anabaptists and the Messalonians concerning, 9; none fed by, save the regenerate, 9 ; none receiveth damnation through, which is not dead before, 9 ; how far there was no controversy concerning, 9 ; controversy concerning, wherein it consists, not whether the Sacra- ment be better or not than ordinary bread, or the Lord's table better than the table of an ordinary person, 10—11; the Lord's body contained in it, not as in a place bnt as in a mystery (theory of certain Papists), 33; duly administered in Edward VI. 's time, 51 ; administered by the Papists so that none can understand its import, 51 ; as administered by the Papists, not a setting forth of the Lord's death, 51. Lucius, his decretals, 180. Lyra, his opinion of the Church, 127. Maccabees, examples of valour for the Lord's sake, 139. flladew, Dr, 169. Magistrates told their faults in King Edward's days, 58. Majesty, the divine, not absent from the divine mysteries, 251. Manichees, 283. Marcellus — Appendix IV., 500. Marcion, 200. Mare Mediterraneum, 263. Mark, what is the Beast's, 69. Marshall, Dr, the Vice-Chancellor, re- fuses to allow Ridley to speak, 295. Martyr, Peter, at Strasburg, 387. Mary, Princess, Ridley's interview with the, x. Mass, the Latin, agrees with St Paul and St Luke as to the words spoken over the bread, but disagrees with them as to those spoken over the cup, 23 ; makes the creature into the Creator, 51 ; a blasphemous kind of sacrifice, 52; causes which moved Ridley to abstain from, 103; per- formed in a strange tongue, 103 ; has neither edifying nor comfort, 103 ; doth not shew forth the Lord's death, 103 ; not a communion but a private table, 103; denies the Lord's blood to the Ivaity, 103 ; a servile serving of the holy sign, 106; provrd to be INDEX. 521 evil by its acceptance among t!ie peo- ple, 119; plucks away the honour from the sacrifice of Christ, 107; contrary to Heb. x. (with one offer- ing), 107; requires a conjuring of bread, water, salt, &c. 107 ; requires an Amen to things which the people do not understand, 108 ; the Priest who celebrates, turns away from the people, 108; inconsistencies of the prayers used in performing, 108 ; those who perform, know not what they say, 110; arguments against, by Latimer, 110; not mentioned by St Paul in his Epistles to Titus and Timothy, 112; not supported by the New Testament, 1 12 ; further reasons against, by Ridley and Latimer, 118; the Sacrament of, denied by Ridley, 122-123 ; the marrow-bones of the, altogether detestable, 122; oblation and adoration, the chief parts of the, 122 ; the Lord's institution not ob- served in, 123; a Sacrament of sin- gularity, 123; of the Holy Ghost, 12.1); — NoteE., 511; popish, not to be imitated, 319. . Mass Priests, shaven swarm of, 150; rob the Church of her true name (catholic), 150; like ravening wolves, 150 ; exercise merciless murder and tyranny, 150. May, Dr, Commissioner at Cambridge, 109. Melancthon, his explanation of a diffi- cult passage in Augustine, 128; his Epistle to Myconius, 158; his works all burned in Oxford, 280 ; his Loci Communes, 280 ; his name specified in the list of those whose works were to be burned. 1 Phil, and Mary, 280. Miconius or Myconius, called by Feck- nam, Micronius, 158. Missa, Mistress, the title of a Book against the Mass, by Dr Turner, 108, 510. Moods, logical, 197- 3Ioreman, Dr, his answer in the Convo- cation House, (side note), 36; Dr, 363. Morgan, Sergeant, his madne.ss, 362. Moses not deceived by Jethro's daugh- ter, 84. Mystery of Faith, the Latin Mass, en- titled " Mysterium Fidei " — rather deserving the name of " Mysterium Iniquitatis," the Mystery of iniquity , 23 ; the words " mysterium fidei " added to the blessing on the Sacra- mental Cup, 23. Necessity of declaring the whole truth, 14. Nero, his lying in wait for Peter, 221. Nestorians, (iardiner's opinion of, 314. Newcourt, his rcpenorium cited, 331. Nice, (Jouncil ot, collected out of the Fathers. 248; a great authority, 248; a forged (Irinori of, 249 ; condemned in the East, 134 ; — second Council of, 94. Northern Gads (spears), 145. Notes, those taken by Ridley fallen into other hands, 127. Novatus, 120. Nutrition in a Sacrament — what, 175. Obedience due to God rather than to man, 143. Oblation made by the Roman priest- hood for the quick and dead, 23 ; injurious to Christ's Passion, 23; standeth upon transubstantiation, 23. fficolampadius, his opinion of the Sa- crament, 158. Oglethorpe, Dr, 191. O. .J. The conclusion to the reader after the conferences, is signed J. O. probably John Olde, who wrote some controversial tracts on the Protestant side, 151. Old .Jewry, a church near (probably St Stephen's, Coleman Street) — Appen- dix IV., 499. Origen, his high reputation, asserts the material substance of bread in the Sacrament, 28, 2!) ; this passage ex- pounded by Ridley, 29, 30 ; asserted to be spurious by the defenders of transubstantiation, 29 ; noted to have erred, 30 ; his errors corrected by St Jerome and Epiphanius, 31 ; did not err concerning the Eucharist, 30; said by the Romanists to have spoken of, as certain mystical meat given to Converts before Baptism. 30; his assertion that there is a letter that killeth — his interpretation of this passage, 31, 32; his judgment on the Sacrament, 160; not Catholic, 163 ; his opinion concerning the Sa- crament, 241. Oxford, the See of, once a part of the diocese of Lincoln, 264 ; the Univer- sity of, 359. Paget, Lord, ambassador to France and Germany, 394. Pancras, St, Middlesex, a prebend, 331. Papists, 9 ; misapprehended the Fa- thers, 114; the long faitli of, 114; given to brawl about words, 114; wrest the Scripture, 116 ; not lawful to bear the yoke with them, 124 ; thieves and robbers, 401 ; mixed their ministration with new inventions, 401 ; their juggling in the mass, 401 ; introduced prayers in an unknown tongue, 401 ; authors of lying le- gends and feigned miracles, 402 ; compared to Antiochus, 402; com- pared to the border thieves, 402. Papistry, Hlthy soil of, l.iO. Pardoners, 55. Paris, University of, iii. Parishioners to behave reverently in Church , 321. 522 INDF.X. Parker, Dr, 169; Ridley's letter to, 335. Parliament, Christ's great, 116; En- glish, variable in their decisions, 131. Paschasius, 159. Pastors and ministers, responsibility of, 95. Patriarchs, four, in the time of Augus- tine, 263. Paul. St, gave in his Epistle the same tbrm of words as to the .Sacrament which he had before by word given to the Corinthians, 19 ; beheaded by Nero, Jti; his vision proves the re- surrection of Christ, 219. Paul's Cross, Ridley's open penance at, 119. Pelagians, 367. Perdition, time of, a phrase used by the papists, 255. Perin, his sennon on the Sacrament,309. Peme, 169. Peter Martyr, ix. Peter, St, crucified by Nero, 76; said to have beheld Christ after his ascen- sion, 221. Petronius wished to set up an image in Ood's temple, 85 ; opposed by the Jews in so doing, 85. Petrus Crinitus, his book " de honesta disciplina," 93. Pharasius, Patriarch of Constantinople, 93. Pharisees, 9. Philip, King of Spain, titular King of England, 394. Pie, Mr, 191. Piers Plowman. Dr Turner's opinion of— Appendix III., 494. Pigliius, 307. Pilate opposed by the Jews when he wished to set up an image in God's temple, 85. Pilkington, 169. Piteous lamentation, the date of its first publication (note), 80. Placebo, 55; what — Note C, 510. Plessy, du— Note A., 509. Pa;nitentes,not allowed to be present at the Eucharist, 160. Pole, Cardinal, Legate a latere, 255; Deacon of St Mary in Cosmedin, 270; ambassador to France and Germany, 394. Pollard, 169. Polycarp, St, his answer to the chief ruler, 144. Pontianus, his decretals, 180; expres- sion "conficere corpus Domini," 180. Pope, petition to be delivered from, 49; rescinded, 50. Pope, Master, disputes with Ridley, 161 ; says that "he hath an affection for Ridley," 162. Popes — laws by kings of England against them, 164. Popish pardons, valued in England, 55 ; consequent on the corruption of God's word, .V). Powell, AVm., a printer, 80. Prayer, best mixed witli study, 119; of Ridley for support under persecu- tion, 142 ; Common, to be said on Wednesdays and Fridays, 320. Preface to Treatise on Transubstantia- tion, 3; by Fox to the Examination of Ridley, 255. President, the word used by Tertullian, 181. Presumption forbidden, 65. Priesthood, sacramental words of the order of, doubt whether such words were ever spoken to Peter or Paul, 19 ; the Roman, make oblation unto God for the quick and dead, 23; dig- nity of, defended by Ridley, 181. Priests, popish, in communion have separate tables or altars, 105. Prolocutor, his promises to Ridley not kept, 305. Prophecies concerning Babylon to be spiritually understood, 70. Protestants, 9-14. Protestation or Preface of Ridley, 192. Punishment of Heretics more gentle in the earlier ages, 61. Punt, Wm., Ridley's messenger, 364. Purgatory prohibited to be taught, 320. Quarles,h is lines concerning Ridley,xii. Query, could the Sacrament of the Altar be received for another? answered by Ridley, 316; what is the oblation of Christ in the Mass? answeredby Rid- ley .31/ ; wherein consisteth the Mass ? answered by Ridley, 317 ; when the Priest first received the Eucharist by himself? answered by Ridley, 317; whether such custom ought to con- tinue ? answered by Ridley, 317 ; whether Masses satisfactory ought to continue? answered by Ridley, 317; whether the Gospel ought to be taugh t in the Mass to the understanding of the people ? answered by Ridley, 317; whether the Mass should take place in a language known to the people ? answered by Ridley, 317 ; when the reserving of the Sacrament began, 317. Questions, three, proposed by Dr Smith at Oxford, 192; by Dr Smith, con- cerning Transubstantiation, 192. Quintus, cited from Eusebius, 66. Quondaras, coUege of, 360. Rabanus Maurus, Abbot of Fulda, 175 ; his work de Sermonis Proprie- tate, 175; quoted by Illyrius Flacius, 175. Ratramnus, the same as Bertramus, 159 ; his book translated by William Hugh, 159. Reason, man's, not according to the will of God, 133. Reasons why the Lord's board should be rather a table than an altar, 321. INDEX. 523 Regeneration, what men profess in it, Relics prohibited, 320. Religious Education universal in Ed- ward VI. 's reign, 49; discontinued, 49; Services in the vulgar tongue, 50; in Latin only, .ll. Reviling against Ridley, 222. Rial or royal, 382. Ridley, Nicholas, biographical notice of, i; origin of the name, i; his descent, ii ; at school at Newcastle upon Tyne, ii ; entered at Pembroke College, ii ; B.A., ii ; elected Fellow of University College, O.xford, but declined the honour, ii ; Fellow of Pembroke College, Cambridge, ii ; M.A., iii; College agent forXylney, Soham, and Saxthorpe Churches, iii; went to Paris, and studied at the Sor- bonne, iii; returned to England, Jun. Treasurer of Pembroke College, iv ; Senior Proctor, iv ; signed the decree against the Pope's supremacy at Cambridge, iv ; B.D., iii; Chaplain to the University, and Public Orator, iii ; Chaplain to Archbishop Cranmer, iii; Vicar of Heme, iv ; Master of Pembroke College and D.D., v ; Chaplain to Henry VIII., v; Pre- bendary of Canterbury, iii ; Pre- bendary of Westminster, iii ; Vicar of Soham, iii; Bishop of Rochester, v; Commissioner to visit Cambridge, iii; Bishop of London, v; nominated Bishop of Durham, iii ; excepted from the amnesty by Mary, iii; com- mitted to the Tower, July 1553, iii; sent to Oxford to dispute, iii; Mar. tyrdom, Oct. If!, 1555, iii ; preaches the funeral sermon of Francis I., v ; his personal appearance, vi ; his learning, vi ; his courtesy to Bishop Heath, vi ; his domestic arrange- ments, vii ; kindness to Bishop Bon- ner's mother, viii ; persecuted by Bonner, viii ; how converted to the Reformation, viii; his interview with the Princess Mary, x; his foreboding of his own death, xi ; his character, xii ; Quarles' lines concerning, xii ; his share in the Book of Common Prayer, xii ; his influence with Ed- ward VI., xiii ; causes the king to found Bridewell, Christ's Hospital, and St Bartholomew's Hospital, xiii; list of his works from Tanner, xiii ; which of his works preserved, xvi ; his treatise ' de abominationibus se- dis Romana;,' 371 ; his annotations on Tonstall, 373 ; his collection of Writings, 373; sends his disputation in writing to Dr Weston, 375 ; re- quests Weston to shew his written replies to the higher House of the Convocation, 37ti; his opinion con- cerning Transubstantiation, 15; care of souls committed to, 15; in danger of death from the laws, 15; carelesx as to being called a Protestant, 15; his treatise against Transubstantia- tion, 1 ; his Piteous Lamentation, 47; his treatise on Image-worship, 81 ; declares the office of God's word, 5B ; speaks not to the contemner, 58 ; entreats Latimer to pray for him, 14(i ; declaration concerning Tran- substantiation, 171 ; his Prccfatio et Protestatio in English, 192 ; his con. scientious dissent from Romanism, 193 ; complains of lack of books, 193 ; submitteth to the Church of Christ, 193; is answered by Dr Wes- ton touching the lack of books, 193; is permitted time to prepare his an- swers, 194; demands notaries to re- port his answers, 194; chooses Jewel and Mounson as reporters, 194 ; an- swers to the first proposition and de- nies Transubstantiation, 194 ; ex- plains his answer to the first propo- sition aforesaid, 195 ; proposes three doubts, 195; interrupted in his pre- face by Dr Weston, 195; confirms his answer to the first proposition aforesaid, 197 ; proves Transubstan- tiation inconsistent with Scripture, 197; — with the articles of the Faith, 199; — with the Institution of the Lord's Supper, 199 ; to profane holy things, 199; interrupted by Pie, 199; accused of blasphemy by Weston, 200 ; is forced to leave the read- ing of his " Praefatio," 200; proves Transubstantiation to maintain need- less miracles, 200 ; — to give occasion for heresy, 200 ; — to be inconsistent with the Fathers, 200; his confession of F'aith, 201 ; quotes the Fathers in support of his Confession of Faith, 201 ; the second proposition brought against him at Oxford, 202; replies to the second proposition, 202; ex- plains his reply to the second propo- sition, 202 ; confirms his reply to the proposition aforesaid, 203; speaks of the Analogy of the Sacraments, 205; conmiends the works of Bertram, 200 ; brought to a right knowledge of the Sacrament, 206 ; the third pro- position brought against him at Ox- ford, 206; answers to the third pro- position, 206; explains his answer to the third proposition, 207; confirms his answer to the proposition afore- said, 208 ; proves that no priest but Christ can sacrifice for sin, 208; that there is but one sacrifice of the Church, 208; distinguishes between the order of Aaron, and that of Mel- chisedek, 208 ; shews the vanity of the Mass, 208; disproves the neces- sity of a daily oblation, 209;— the propitiatory character of the Mass, 209 ; adduces further arguments con- cerning the Mass, 209; quotes scrip- ture to the same effect, 209 ; notes the distinction between the bloody 524 INDEX. and unbloody sacrifice, 209; quotes the opinion of the Fathers as to the " unbloody sacrifice," 211 ; appeals to a more competent tribunal, 212; appeals to Almighty God, 212 ; op- posed by Dr Smith, 212; speaks of Christ's ascent into Heaven, 213; reproves the illogical argument and equivocations of Dr Smith, 214 ; ar- gues as to the perpetual sitting of Christ at the right hand of the Fa- ther, 214 ; passages from his own MS., 217-221 ; explains the opinions of Chrysostom and Bernard as to the Ubiquity of Christ, 215 et seq. ; ex- plains how Christ took up his body and yet left it with us, 224 ; quali- fies some remarks of St Chrysostom, 224 ; reproves the reviling of Dr AVeston, 22.5; asserts that he com- pelled no man to subscribe to the Catechism, 22() ; put forth no Cate- chism, 227; set his hand to the Cate- chism, but did not write it, 227 ; said by the judges to have had the Cate- chism attributed to him by Cranmer, 227 ; expresses his disbelief that Cranmer so asserted, 227; cites the opinion of Theophylact on the Sa- craments, 22!) ; answered by Ogle- thorpe, 2-29 ; speaks English in his disputation, 225; shews how we are sprinkled with Christ's blood, 225 ; his answers termed ridiculous by the judges, 225; asserts that Christ gave us really and truly his flesh, 234 ; disputed against by Dr Glyn, 234 ; contumeliously treated by Dr Glyn, 235 ; called a shifter away of Scrip- ture and the Fathers, 235; worship- ped Christ in the Sacrament, 235 ; held the true body of Christ to be sacramentally in the Eucharist, 23fi ; explains the meaning of the word " worship," 23(! ; hissed at by the people, 238; appeals to God's judge- ment, 238; declares the Eucharist to be a Sacrament, 239 ; rejects the Council of Lateran, 24R ; accepts the Council of Nice, 248 ; asserts the Lamb of God to be in Heaven. 248 ; denies an alleged Canon of the Coun- cil of Nice, 249; disputed against by one whom he knew not, 249 ; denies any agreement about Transubstantia- tion between the Eastern and Western Churches at the Council of Florence, or elsewhere, 249 ; contmdicted on this point by Dr Cole, 250 ; reasserts his previous statement. 250 ; his ex- planation of the words ' unbloody sacrifice,' 250; his stntiments as to worshipping the body of Christ, 251 ; his last examination, 255 ; his last examination conthicted by the Bi- shops of Lincoln. Gloucester and Bristol, 255; tried first, before La- timer. 256; stood bareheaded to hear his accusation, 25(i ; put on his cap at the naming of the Pope, 250; re- fuses to acknowledge the authority of the Legate, 256; reproved by the Bishop of Lincoln for not putting off his cap, 256; replies to the Bishop of Lincoln, 257 ; reverences the per- son, but not the Legacy, of Cardinal Pole, 257 ; reverences not the Pope, 258; his cap taken off by one of the Beadles, 259 ; exhorted to recant, 259 ; replies again to the Bishop of Lincoln, 2(il ; notes three points in the Bishop of Lincoln's discourse, first, that the See of Rome was found- ed by Peter, 261 ; — secondly, that the Fathers agree to this, 261 ; — that Ridley himself was once of the same opinion, 261 ; replies to the first point, 261 ; declares the Church to be founded on Christ's truth, 262 ; expounds the words of Christ to Peter, 262; notes the lineal descent of the Roman Bishops, 262; notes why the Roman Bishops have been esteemed more than other Bishops, 262 ; notes the precedency in England of the See of Lincoln, 263; concedes honour to Rome so long as Rome was wcrrthy, 263 ; proves by the tes- timony of Gregory that the Pope is Antichrist, 263 ; notes the four Pa- triarchs of St Augustine's time, 263 ; replies to the charge of apostasy, 264 ; cites St Paul as having been once a persecutor, 264 ; sent by the Council to exhort Gardiner, Bishop of Winchester, 264 ; severe against Anabaptists, 264 ; never a favoirrer of Transubstantiation, 264 ; defends and explains his Sermon at Paul's Cross, 265; argues with the Bishop of Lincoln as to the meaning of St Augustine with respect to Ro- man supremacy, 265; rebukes those who spoke irreverently of the Sacra- ment, 265 ; exhorted to submit him- self to the Pope, 266 ; promised re- conciliation, 266 ; threatened with punishment, 267 ; acknowledges an universal Church, 268 ; refuses to confine the Church to Rome, 268; cites Vincentius Lyrinensis in sup- port of his opinion, 268 ; accuses the Roman Church of divers faults, 268; explains certain apostolic precepts, 268 ; his opinions required in direct answers, 270; promised a copy of the Articles against him, 270 ; pro- mised pen, ink, and paper and books, 270 ; articles against him and Lati. mer — five in number, 270-1 ; exami- ned upon the articles brought against him, 2/2; remonstrates on being hurried in his answers, 272 ; states what justice required in his case, 272 ; compares his treatment with that of Christ, 272; unjustly accused of making the king Pilate, 272 ; compares his accusers with Caiaphas, INDEX. 525 272 ; promised a day to prepare his [ answers, 27"2 ; protests against the authority of the judges, 272; not suffered to give his reasons for pro- testing, 273 ; answers to the first article of accusation, 273 ; liis answer not understood, 273 ; gives another answer which is received, 273; shews that it is impossible to answer yes or no, 273 ; answers to the second article of accusation, 274 ; his answer not re- ceived, 274 ; gives another reply, 274 ; determined to have answered the se- cond article affirmatively, 27;') ; cites Augustine on the Sacraments, 275 ; answers to the third article of accu- sation, 270; his answer to the third article declared to be affirmative, 270 ; replies to the fourth article of accusation, 276 ; replies to the fifth article of accusation, 276; his reply to the first article not understood, 276; remanded till next day to an- swer again, 276 ; ordered to have pen, ink, and paper, 276; his appear- ance on the second day's session, 277 ; seated at a table covered with silk, 277; again required to remove his I cap at the Pope's name, but refuses ; as before, 277 ; the former examina- 1 tion of, recapitulated, 278 ; argues , again on the words of St Augustine I touching the supremacy of the Ro- I man See, 279 ; objects to Bishop ] White's book of extracts, 27'J; re- futes an argument founded on Cyril, 280 ; reproves the irreverent terms of. the Bishop of Lincoln, 281 ; writes an answer to the first article, 281 ; his answer taken from him by Bishop White's order, 281 ; not allowed to read his answer, 281 ; liis third an- swer to the first article declared to be blasphemous by the Commissioners, 282; his third answer to the first article examined by the Commis- sioners, 282; his answer only read by parts, 282; refers his judges to his written replies, 282; exhorted to recant by Brooks, Bishop of Glou- cester, 282 ; said to lean to his own singular wit, 2!i3 ; the main support of the Reformation, 283; accused by Brooks of self-conceit, 283; refuses to allow that Cranmer depended on him, 284 ; gently exhorted by tlie Bishop of Lincoln to turn, 285; granted leave to speak forty words, 285 ; begins to speak about the su- premacy, 285; stopped by Dr Wes- ton, 285 ; assured that it was grievous to condenm him, 285; condemned by Dr White, Bishop of Lincoln, as Commissioner, 288; communication between, and Dr Brooks, Bishop of Gloucester, Dr iMaishall.Vice-Chan- cellor, atid others, 28li ; refuses the offer of mercy made by Bishop Brooks, 287 ; not taken for a true Bishop by the papists, 288 ; degraded from the office of a priest, 288 ; re- fuses to put on the surplice to be degraded, 288 ; has the surplice put on him, 289 ; inveighs against the "trinkets " appertaining to the .Mass, 289 ; the chalice and wafer held in his hand, 289 ; the office of preaching taken from him, 289 ; deprived of the surplice, 290 ; desires conference with Bishop Brooks, 290 ; recommends Bertram on the Sacrament, 290; speaks of his worldly affairs, 290; pleads for certain poor men, 290 ; complaints that what he had bestowed when Bishop of London on his sister's husband, is unlawfully taken away, 290 ; reads his supplication to Bishop Brooks, 291 ; asserts that he could not be charged with any open crime, 291 ; confesses his sin- ful nature, 291 ; bidden to repent by the W arden of a certain College, 292 ; his behaviour on the night previous to his 3Iartyrdom, 292 ; speaks of his suffering as a marriage, 292 ; com- forts his sorrowing friends, 292 ; re- fuses to have any one to sit up with him, 292 ; his behaviour at the time of his Martyrdom, 293 ; his dress suitable to his episcopal dignity, 293; looked towards Bocardo in hope to see Cranmer, 293 ; brought to the stake in company with Latimer, 293 ; kisses the stake, and prays beside it, 294 ; wishes to answer Dr Smith's sermon, 295 ; refuses to recant, 295 ; prepares for execution, 295; gives away his apparel and other things, 296 ; prays for the realm of England, 296; is chained to the stake, 296; has gunpowder given him, to be lied about his neck, 296; supplicates Lord Williams for those persons on whose behalf he had already memorialized the Queen, 297; the pile at his feet lighted, 297 ; his last prayers, 297 ; his protracted sufferings, 298 ; his death, 298 ; the lamentations of the people at his death, 299; smaller treatises and documents by, 301 ; his account of his disputation at Oxford, 303 ; blamed to the Duke of Somer- set, 327 ; opposes the incorporation of Clare Hall with Trinity Hall, 329; asks for a Prebend in St Paul's for Grindall, 331 ; commands the preachers in London to reprove the sin of covetousness, 334 ; asks for the nomination to the Chantership in St Paul's, 336 ; refuses to recant at West's recommendation, 338; salutes Dr Crome, 356 ; false reports of his behaviour in prison, 359; the book of communion taken from him, 3,19 ; catalogue of liis works betrayed, or thought to be, by Grinibold, 3(il ; his dissent from the Romish religion, 361 ; his brother sent copies of his 526 INDKX. writings to Grimbold, 361 ; his writ- ings seized, 361 ; his farewell to George .Shipside, 395; — to Alice Ship- side, 3yti;— to John Ridley, 396;— to Elizabeth Ridley, 396; — to his sister ofUnthanke, 396; — to Nich. Ridley of \ril)owmountswick,39fi; — toRalph AVhittield, 397 ; moved from prison to prison, 390 ; his treatise against Transubstantiation, his own opinion of it, 390 ; his strait captivity at Oxford, 391; nominated to the See of Durham, 405; his farewell to Cambridge, 406; — to Pembroke Col- lege, 406 ;— to Heme, 407 ; his walk at Pembroke College, 407; his fare- well to the Church at Canterbury, 407 ;— to Rochester, 408 ;— to West- minster, 408 ; — to London, 408 ; his expostulation with the See of Lon- don, 408; his farewell to tiie citizens of London, 412; his expostulation with the Lords, 413; his testimony in favour of the early bishops of Rome, 414 ; maintains Rome to be the See of Satan, 415; advises pa- tience to the persecuted, 419 ; his farewell to the prisoners in Christ's cause, 419; compares present tribu- lation with future glory, 421 ; notes the persecutions of the apostles, 423 ; reproves the fear of death, 425 ; his consolation to the persecuted, 426; his farewell to the flock of Christ, 427 ; his leases disallowed by Bon- ner, 427; his letter to the Queen, 427 ; his treatment of his' tenantry, 427; his tenants how treated by Bon- ner, 437 ; his letter to the Queen re- fused by Bishop Brooks, 427 ; his petition for his sister, 428; his plate left in his bed-chamlier, 428 ; Dr Lancelot, a preacher, 337; Thomas, of the Bull Head in Cheape, 391 ; Robert — Appendix III., 492. Rogers, John, Prebendary of St Pan- eras, 331 ; the English iNIarian Pro- tomartyr, 380. Rome asserted to be Antichrist, 53 ; the Babylonical beast, 53; Babylon, 53; the great whore, 53 ; condemned by Peter and John, 53, 54 ; all things venal at, 54 ; the laws of, unrighteous, 55; the merchandise of, pardons, pilgrimages, &c., 55 ; canonizes such as are stout in the Pope's cause, 55 ; tolerates immunities from godly dis- cipline, 55; claims the power to make Christ's body, 56; Bisnopof, his au- thority alleged, 136; — usurped and tyrannical, 136 ; — denied by English- men, 136; — the renunciation of his authority defended in a little book, "de utraque potestate" and Note G., 512; a patriarchate, 263. Rubric primars prohibited, 320. Sacrament of the Eucharist, what is the substance or matter of it, 11; the question of the matter of, that on which depends the whole controversy of Transubstantiation, 1 1 ; whether adoration be due to it, 1 1 ; one mate- rial substance of the Sacrament of the body, and one of the Sacrament of the blood, 12; substance of the, changed in blessing, as asserted by Innocent III., Duns Scotus and Gardiner, 16; substance of the wine remaineth after the blessing, 17, 18; proved by the Evangelists, IMatthew and IMark, 17; the substance of the bread unchanged, 18; differences bet ween ^latthewand Luke as to the words used at its in- stitution, 18 ; of the blood abused in the Latin 3Iass by being denied to the lay people, 23; whoso receiveth, receiveth life or death, 161 ; asserted by St Augustine to be life, 161 ; not complete without unity, nutrition and conversion, 171 ; definition of, by Augustine, 239 ; a visible sign of in- visible grace, 239. Sacramentshow there is grace pertaining to, 239 ; no promise made to the mere symbols of, 240 ; not bread and whie, but the body and blood of Christ, 240; only instruments of grace, 241 ; consist in the use of sanctified sym- bols, 241 ; the opinion of Chrysostom concerning, 241 ; Origen concern- ing, 241 ; the analogy of the, 205; nourishing quality of, 205; uniting quality of, 205; the similitude in — of dissimilarthings, 205 ; not to be admi- nistered save by lawful ministers, 321. Sacramentaries, what, 175. Sacrifice, Latimer asserts that Christ made none in his last Supper, 111, 112; wherein it consisteth, 21) ; one in all places, 216. Salt, conjuration of, to be health to be- lievers, 107. Sampson, JNlr, a preacher, 337. Sanders, 380. Scala Coeli, what — Note C, 510. School, Divinity, at Oxford prepared for the trial of Ridley, 256. Schools at Oxford shameless treatment I of Ridley in the, 304. Scory, Master, in Friesland, 387. Scotus, quoted by du Plessy — Note A., 509. Scriptural examples of God's ready help in extreme perils, 73, 74. Scripture sufficient for our salvation, 113; for the Jews without the Rab- bins, 113; its sufficiency asserted by St Jerome, 113; — St Augustine, 113; not of any private interpretation, 114 ; the authority of, 171 ; to be measured by authority, not by number, 172. Scriptures only to be expounded by ordained persons, 321. Sedgwick, Mr, 169. Sedition always brought as an accusa- tion against those who preached the truth. 143. INDEX. 527 See of London, importance of, 336. Separation from the Church a great crime, 119. Sepulchre Paschal, prohibited, 320. Seton disputes with Ridley, 123. Seton, Dr, 191. Shaxton, IJishop of Salisbury, 115. Shipside, Ridley's brother-in-law, pre- sent at his burning, 295. Sir Johns, popish priests, 104. Smith, Dr Richard, Ridley's opponent at Oxford, 189; account given of him by Strype^ 189; his letter to the Archbishop of Canterbury, 190; his book " de Sacerdotum connubiis," 190 ; proposes three questions for dis- cussion, 192 ; preaches at the stake before Ridley and Latimer, 294 ; his opinions on the sacramental presence, 308 ; asserts that the impenitent eat the body of Christ, 309 ; defends Transubstantiation against reason, 310 ; his opinion on the accidents of bread and wine, 310 ; condemns the weak reasoningof Gardiner, 311 ; his opinion on the iMass, 311 ; denies, by implication, the sufficiency of Christ's sacrifice, 31 1. Smith, Mr Secretary, 328. Smithfield, xiii. Socrates, his Historia Ecclesiastica cited, xiii, 132. Sorhonical clamours, 304. Sorbonne — Note A., 509. Soto, a friar, 293. Stafford, Henry, Lord— Note G., 512. Staunton, Ridley's receiver, 428. St Bartholomew's Hospital founded by Edward VI., xiii. St Stephen, his martyrdom, 76 ; his vision, 229. Substance, its meaning in Theodoret, 314. Suffolk, Catherine, Duchess of, 382. Strutt's " .Sports and Pastimes" cited, Appendix III., 493. Sword, the power of, delivered to kings and governors, 266. Synod of London, 226. Table, why the Lord's board should be after the form of, rather than of an altar, 321. Tau, a mark or cross, 70. Tanner, Bishop, his Bibliotheca Bri- tanica, xiii. Taylor, Dr, his godly confession, 358 ; Ridley's love for him, 364; Appen- dix IIL, 487. Tertullian, Cyprian's opinion of him, 37 ; calls the Sacramental bread a figure of Christ's body, 37 ; agrees with Origen, Hilary, Ambrose, Basil, Augustine, &c. as to the Sacramenis, 38 ; accused by the Papists of writing carelessly, 38 ; calls bread " a repre- sentation of the Lord's Body," 38; histestimony against Image- worship, 86 ; burned frankincense in his cham- ber, 90 ; his approbation of Anti- quity, 94 ; his testimony to An- tiquity, 105; his judgment on the Sacrament, 160; not Catholic, 163; passage from, concerning the Pas- chal, 233 ; ' may dally in sense ana- logical,' 233. Tertullus accused Paul of sedition, 143. Theodoretus asserts that the nature of the sacramental symbols is not changed, 35 ; asserts that the Sacra- ments go not out of their own nature, 36 ; wrote (as the Papists say) before the determmation of the Church, 36; suspected to be a Nestorian, 36 ; tried and acquitted at the Council of Chal- cedon, 36. Theodoret, Eccl. Hist, cited, 134-144. Theodosius I. prohibits images or paintings in Churches, 93. Theophylact, his opinion cited by Ridley, 228; expounded by Ogle- thorpe, 228; Ridley's opinion con- cerning his authority, 229; extract from, concerning the Sacrament, 230; passages from, disputed by Peter Martyr, 230; uses the word /ieracr- ToixftouTai, 230; asserts that Judas tasted the Lord's flesh, 247. Thomas Aquinas, 309. Thomas, 3Ir WiUiam, 321. Thorp the 3Iartyr, -Appendix III. ,494. Tobit, an example of devotion, 138. Tomkins, a weaver, a martyr, 391. Tot. quots., what — Note C, 510. Tradition not so sure as the Canonical Scriptures, 221. Traditions, vain ones restored by the Papists, 53. Transubstantiation, whether any take place in the Sacrament of the Lord's Supper, 11 ; must be granted by those who assert that the matter of the Sa- crament is Christ's natural body born of the Virgin, 11; three arguments against, 16, 17; "arguinentum ad absurdum" against, 17-20; effected by the word " blessed," benedixit," in the opinion of Innocent III., 11 ; difficulty as to the words which effect the change, 18; assertion by many Romanists that the change is effected by, or at, the words " hoc est corpus meuni," 26; takes place at the last syllable " um," 27 ; begins with a miracle and ends with a miracle, 31 ; asserted to be necessary to avoid the absurdity of Christ's " impanation," 34 ; denied by Origen, pp. 29, 31, by Chrysostom,32, 34, by Theodoret, 35, 36; contrary toScripture,171;passages of Scripturecited against, 172; second ground against, 173; condemned by the Fathers, 173; — by Dionysius, 173; — by Ignatius, 173;— by Iren;pus,173; —by Tertullian, 173;— by Chrysos- toni, 174; — by Cyprian, 174; — by Theodoret, 174;_by (Jelasius, 174; —by Ilesychius, I74 ;_by Bertram, 528 IXDEX. 174 ; — contrary to the nature of a Sa- | crament, 175 ; this proved by Cyprian. 173; — by Rabanus, 1/3; — by Chry- sostom, 173; contrary to the Creed. 17t> ; proved so by St Augustine, 17t'>; discussed at Oxford, 185 et seq. ; ap- plicable as much to the wine as the bread, 204; contradictory loitself, 218; rejected by the Eastern Church, 237. Tiesham, Dr, l!ll ; prayeth for Ridley's conversion, 245 ; styled a "fox under j sheep's clothing," 245 ; cites a decree ' of the Lateran Council, 245 ; an- swered by Ridley as to the authority of the said Lateran Comicil, 246. Trinity Hall, Cambridge, intention to incorporate with Clare Hall, 327 ; Stephen Gardiner, blaster of, 327- 1 Trithemius, his Catalogus, 159. i Troubles in England, France, Ger- j many, and Italy, through the contro- I versy concerning the Sacrament of the Eucharist, 5. 1 Truth needeth not to be maintained I with lies, 10. Turner, Dr.hisbook,'- 3Iistress3Iissa," , Note D., 511. Tychonius, his rule concerning the j Church, cited by St Augustine, 12(i. j Tyndale or Tynedale, 145. " Unio Dissidentium,' ' Appendix III., 490. Unity in evil not to be desired, 121 ; antiquity and universality, 156; in the Church, as to the Sacrament, forty years before Ridley, 163 ; in a ."sacrament, what, 175; Nutrition and Conversion necessary to a Sacrament, ' 175. j Universality has a double meaning, 158. I Vandals, their persecuting spirit, 147. • Valens condemns the setting up of images in Churches, 93. Valentinian took patiently the speeches of St -Ambrose, 96. ^"■ane. Lady, 394. j Variations of Stephen Gardiner from ' other Papists, 307 ; from himself, 311. j Varro commended by St Augustine, j 89 ; his testimony against Image- worship, 89. ! Vavisor or Vavisour, 169. ! Verses on the Knowledge of Christ, 124. Victor de Persecut. Afrorum, cited, 147. { \'igilius, his judgment concerning j Christ's presence, 177; his opinion j on misapplication of Scripture, 178. Vincentius Lirinensis, his judgment concerning the Church, 268. ^'isitation to the University of Cam- bridge, 328. I Waldenses, Confessio Fratrum Wal- densium, 374. AVard, Mr, 191 ; attributes the Cate- chism of 1553 to Ridley, 226. Warner, Dr, note concerning him, 292. Watson, Dr, 191; charges Ridley with absurdity, 242. Warcup, Mrs, 309, 382. ^Vater, conjuration of, to chase away devils, 197 ; tirst consecrated by Alexander I Appendix IV., 500. \rendy, Dr Thomas, Physician to the king, 169 ; Commissioner at Cam- bridge, 1549, 169. West, his letter to Ridley, 337; replied to by Ridley, 337; judgment of Ridley's preaching, 339. ^Veston, Dr, opens the disputation at Oxford, 191 ; his loose translation of Chrysostom, 251 ; appeals to the peo- ple in English, 225 ; cites Bernard against Ridley, 226 ; says tliat Rid- ley compelled him to subscribe, 226 ; calls Ridley the author of a certain heresy, 226 ; repeats Curtop's argu- ment in English, 237 ; replied to by Ridley, 237 ; dissolves the dispu- tation, 251 ; claims a triumph over Ridley, 252. Wharton, Sir Thomas, x, xi. White, John, Bishop of Lincoln, Com- missioner to judge Ridley, 255; ex- horts Ridley to recant, 259; reminds Ridley that he was once with them and lawfully was made a bishop, 259 ; calls "only faith" a new doctrine, 260; misrepresents some words of Ridley, 260; persuades Ridley to return, 260 ; cites St Augustine in favour of Roman supremacy, 260. WicklifFe, 158. Williams, Lord, present to keep order at the burning of Ridley and Lati- mer, 298. Wilkinson, :Mrs, 369, 382. WiUowmont or Willymott, origin of the name — Appendix III., 492. M'illymotswick, the seat of the Ridley family, i. M'inchester, Bishop of. Chancellor, 394 ; ambassador to France and Ger- many, 394. Worcester. Bishop of, 359. ^^'ords in Scripture must be taken with their meaning, 157 ; M'ordsworth, Dr, his note on the bi- shops' book — Note F., 511. ^Vorld, three parts of the, 279. Wroth, Master, 333. York, the See of, mother to the Bishop- rics in her Province, 264 ; Diocese of, instructions to, 417; Dr Heath, Archbishop of, iii, vi, 429. Young, 169. Zephirus proves tlie early Christians to have had no images, 88. SUPPLEMENT. Articles to be inquired of ia the visitation of the diocese of London by the Reverend Father in God Nicholas, Bishop of London, in the fourth year of our sovereign Lord King Edward the Sixth, by the grace of God, King of England, France and Ireland, Defender of the Faith, and in earth of the Church of England, and also of Ireland, the supreme head, next and immediately under our Saviour Christ'. Reprinted from Sparrow's Collections. I charge thee before God and the Lord Jesus Christ, who shall judge the quick and dead at his appearing in his kingdom, preach the icord; he instant in season, out of season; reprove, rehuke, exhort with all long suffering and doctrine. St Paul •2 Tim. iv. 1, 2. Whether your curates and ministers be of that conver- sation of living, that worthily they can be reprehended of no man. p Tliere was nothing else of moment done this year (l.WO) in relation to the church, save tlie visitation made of the diocese of London by Ridley, their new liishop. But the exact time of it is not set down in the register. It was, according to King Edward's journal, some time before the 28th of June ; for ho writes that on that day Sir John Yates, the high sheriff of Essex, was sent down with letters to sec the bishop of London's injunctions performed, which touched the pluck- ing down of superaltarics, altars, and such like ceremonies and abuses ; so tliat the visitation must have been about the beginning of June. Burnet, Hist. Reform. Vol. ii. p. 32.5, part 2, p. 24. See also Strype, Memor. Vol. n. part 1, p. 355; also Collier, Eccles. Hist. Vol. ii. p. 304, and Cardwell's Documentary Annals, Vol. f. p. 77. Ed.] [hidley.] [supplement,] SUPPLEMENT. Whether your curates and ministers do haunt and resort to taverns or alehouses, otherwise than for their honest neces- sity, there to drink and riot, or to play at unlawful games. Whether your ministers be common brawlers, sowers of discord rather than charity among their parishioners, hawkers, hunters, or spending their time idly, or coming to their bene- fice by simony. Whether your ministers or any other persons have com- mitted adulter}^, fornication, incest, bawdry, or to be vehe- mently suspected of the same, common drunkards, scolds, or be common swearers and blasphemers of God"'s holy name. Whether your parsons and vicars do maintain their houses and chancels in sufficient reparation : or if their houses be in decay, whether they bestow yearly the fifth part of the fruits of the benefice, until the same be repaired. Whether your parsons and vicars, absent from their bene- fice, do leave their cm-e to an able minister. And if he may dispend yearly cExx., or above, in this deanery or elsewhere, whether he doth distribute every year among his poor pa- rishioners there, at the least, the fortieth part of the fruits of the same. And likewise spending yearly £c., whether he doth find one scholar at either of the Universities, or some grammar school, and so for every other hundred poimd one scholar. Whether every dean, archdeacon, and prebendary, being priest, doth personally, by himself, preach twice every year at the least, either where he is entitled, or where he hath juris- diction, or in some place united or appropriate to the same. Whether yom' minister, having hcence thereimto, doth use to preach ; or, not licensed, doth diligently procure other to preach that are licensed : or whether he refuscth those offering themselves that are licensed ; or absenteth liimself, or causeth other to be away from the sermon, or else admitteth any to preach that are not hcensed. AVhether any, by preaching, witing, word or deed, hath or doth maintain the usurped power of the bishop of Rome. - a iiiiiUcipr. Whether any be a letter of the word of God to be preached or read in the English tonfjue. Whether any do preach, declare, or speak anything in derogation of the book of Common Prayer, or anything therein contained, or any part thereof. ARTICLES OF IXQUIIiy. 531 ^Vhethcr any do preach and defend, that private persons may make insurrection, stir sedition, or compel men to give them their goods. Whether the curate doth admit any to the communion l)efore he be confirmed, or any that ken not the Pater Noster, the Articles of the Faith, and Ten Commandments in English. Whether curates do minister the communion for money, or use to have trentals of communions. AVhether any of the Anabaptists' sect, or other, use no- toriously any unlawful or private conventicles, wherein they do use doctrines or administration of sacraments, separating themselves from the rest of the parish. Whether there be any that privately, in their private house,, have their masses contrary to the form and order of the book of communion. Whether any minister doth refuse to use the common prayers, or minister sacraments in that order and form as is set forth in the book of common prayer. Whether baptism Ije ministered (out of necessity) in any other time than on the Sunday or holy-day, or in another tongue than English. Whether any speaketh against baptism of infimts. Whether any be married within degrees prohibited by (xod's law, or separate without cause lawful, or is married without banns thrice first asked thi-ee several holy-days or Sundays openly in the chm'ch at service time. AVhether any curate doth marry them of other parishes, without their curate's license, and certificate from him of the banns thrice solemnly asked. Whether any saith, that the wickedness of the minister taketh away the effect of Christ's sacraments. Whether any saith, that Christian men cannot be allowed to repentance if they sin voluntarily after baptism. Whether your cm-ates be ready to minister the sacra- ments, visit the sick, and bury the dead being brought to the church. Whether any minister useth wilfully and obstinately any other rite, ceremony, order, form, or manner of communion, 34—2 532 StiPPLEMENT. matins, or even-song, ministration of sacraments, or open prayers, than is set forth in tlie book of common prayer. A\'^hether your ciu-ate, once in six weeks at the least, upon some Sunday or holy-day, before eyen-song, do openly in the church instruct and examine children, not confirmed, in some part of the catechism ; and whether parents and masters do send them thither upon warning given by the minister. "\\^hether any useth to keep abrogate holy-days or private holy-dayS; as bakers, shoemakers, brewers, smiths, and such other. AVhethcr any useth to hallow water, bread, salt, bells, or candles upon Candlemas day, ashes on Ash Wednesday, palms on Palm Sunday, the font on Easter-even, fire on Paschal, or whether there was any sepulchre on Good Friday. Whether the water in the font be changed every month once, and then any other prayers said than is in the book of conunon prayer appointed. A\'hether there be any images in yom- church, tabernacles, shrines, or coverings of shrines, candles, or trindles of wax, or feigned miracles in your churches or private houses. Whether your church be kept in due and lawful repara- tion, and whether there be a comely pulpit set up in the same, and likewise a coffer for alms for the poor, called the poor man's box or chest. Whether any legacies given to the poor, amending high- ways, or marrying poor maids, be undistributed, and by whom. Letter from Bishop Ridley to Sir William Cecil. State Paper Office — Domestic. Printed in Tytler's Letters illustrative of the Reigns of Edward VI and Mary, A'ol. ii. in fine. l(jt/i Sept. 1551. Grace and health. — Your preface so prettily mingled with sorrow and gladness, and the sorrowful sight that you had of the bottom of your purse, and your poor lame house, hath so affected and filled me with pity and compassion, that al- LETTERS. 533 though indeed, I grant, I am blamed because by my fashion used towards some I may plainly seem to condemn unlawful beggary, yet you have filled mine affections so full, and have moved me so much, that you have persuaded me to grant unto you half a dozen trees, such as I may spare you, and mine officer shall appoint. I ween they must be pollards ; for other, either few or none, God knoweth, I think are left of the late spoil in all my woods. And, Sir, if you that can move men so mightily to have pity on the decay of one house, if you, I say, knew the misera- hh spoil that A\as done in the vacation time, by the King's officers, upon my woods, whereby in time past so many good houses have been builded, and hereafter might have been ; also so many lame relieved, so many broken amended, so many fallen down rc-edified ; forsooth, I do not doubt but you wore able to move the whole country to lament and mourn the lamentable case of so pitiful a decay. But, Sir, wot you what I thought, after 1 had refreshed my spirit with f)nce or twice reading over of your letters ? Jesus ! thought I. if God had ai)pointcd this man to have been the proctor of a spiritual, that can thus move men to have pity upon a lame house ; who could have passed by with a penny in liis piu'se, but such a man could have wrung it out with words, although the passenger had been never such a cringe ? And thus I wish you ever well to fare. From Fulham this O'th of Sept. 1551. Yours in Christ, NIG. LONDON. F'xTRACT of a Letter preserved by Dr Cove), and printed by him in his " i3ricf .Answer to J. Biu'gc's reasons," &c. &c., 1606, p. 69. Also, Strype, Life of Archbishop Grindal. Kd. 1710, pp. 19, 20. Gloucester Ridley's Life of Bishop Ridley. Ed. 1763, pp. 593, t. MSS. Emm. Coll. Bibl. Cantab. Ridley to Giiinual, about the Franhfort contests. " Alas I that our brother Knox could not bear with our 534 SUPPLEMENT. book of common prayer ! matters against which although, I grant, a man, as he is, of wit and learning may find to make apparent [meaning plausible'] reasoas ; but I sup- pose he cannot be able soundly to disprove by God's word. The reason he maketh against the Litany and the fault '■'•'per sangidnem et mdorem''' [sanpiinmm sudorem] he findeth in the same, I do marvel how he can or dare avouch them before the Englishmen that be with you. As for private baptism, it is not prescribed in the book ; but where solemn baptism, for lack of time and danger of death, cannot be had, what woidd he in that case should be done I Peradventure he will say, it is better then to let thou die without baptism. Sir. for this his ' better'' what word hath ho of the scriptiu*e 'i and if ho hath none, why will he not rather follow that that the sentences of the old ancient writers do more allo\\', from whom to dissent without a warrant of God's w ord I cannot think it any godly \A isdom ? And as for the purification of women, I ween the word purification is changed, and it is called thanksgiving, [but the book is taken from us, and now I do not perfectly remember the thing ; but this I am sure of, the matter there said all tendeth to give God thanks, and to none other end]. Surely Mr Knox, in my mind, is a man of much good learning and of an earnest zeal : the Lord grant him to use them only to his glory ! [Where ye say, ye were by your magistrates required gently to omit such things in your book as might offend their people, not as thing-s unlawful, but to their peoj^le offensive, and so ye have done, as to the having of surplice and kneeling ; truly in that, I cannot judge, but that both ye and the magistrates have done right well ; for T suppose in things indifferent, and not commanded or forbidden by God's word, and wherein the customs of divers countries be diverse, the man of God, tliat hath knowledge, will [not ?] stick to forbear the custom of his own country, being there where the people therewith will be offended ; and, surely, if I might have done so much \\ ith P These words are probably a gloss of Dr Covel's, but they are pre- served both by Str^i)e and Gloucester Ridley.] LETTERS. 535 our magistrates, I would have required Mr Alasco" to have done no less when he was with us.] Letter from Bishop Ridley to Sir William Cecil. Gloucester Ridley, p. 377. Ed. 1763. Good Mr Cecil, I must be a suitor unto you in our good master Christ's cause ; I beseech you be good to him. The matter is, Sir, alas ! he hath lain too long abroad, as you do Icnow, without lodging, in the streets of London, both Iiungiy, naked, and cold. Now, thanks be to Almighty God. the citizens are willing to refresh him, and to give him both meat, drink, clothing, and firing : but alas ! Sir, they lack lodging for him. For in some one house, I dare say, they are fain to lodge three families imder one roof. Sir, then- is a wide, large, empty house of the king's majesty's, called Bridewell', that would wondcrfidly well serve to lodge Christ in, if he might find such good friends in the court to procure in his cause. Surely, I have such a good opinion of the king's majesty, that if Christ had such faithful and heart\- friends, who would heartily speak for him, he shoidd un- doubtedly speed at the king's majesty's hands. Sir, I have promised my brethren, the citizens, to move you, Ijecaiise I do take you for one that feareth God, and would that Christ should lie no more abroad in the streets'. Q- Alasco, or John a Laseo, an eminent Polish reformer, u ho was placed at the head of all the foreign reformed congregations in Jlnglanci. P See Biographical Notice, p. xiii. Ed.] Gloucester Ridley does not state whether he possessed tlie original of this letter, nor docs he mention whether ho gives the whole or a part only ; but as it appears tliat Bishop Ridley wrote about tlie same time to Sir John Gate, urging the same request, and sent instructions by the bearer of his letter to Cecil to confer further with him on tlie subject, there would seem reason to believe the above letter to be entire, and wanting only the signature. The letter to Sir John Gate is unfortunately lost. Ed.] 536 SUPPLEMENT. Farewell. Passage to be inserted p. 408, line 6. MS. Emm. Coll. Bibl. Cantab. Fareweli,, Shoame [Sohani] Vicarage, my cure for a little time, and yet, as I acknowledge, that little was too long, both for that after my receipt of the benefice T did not, nor indeed could abide in thee, and also for that he' whom tho college and I placed in thee after my giving over, now, as I heai- say, doth yield to the trade of the world, contrary to his con- ferences had with me before, and to his own handwriting and subscription unto the Articles of religion in matters of con- troversy. \^ Tlic living of Soliam was occupied by Ridley from a.d. 1547 to A.n. 1552. The advowson was presented to Pembroke College by Henry VI. A.n. 14.51, but some difficulties arose as to the legality of the convey- ance, and the bishop of Xorwich claimed the advowson. In 1502 the Master and Fellows presented Oliver Coren, Coryne or Curwcn, a Fellow of Pembroke College. In January 1528 Richard Gauston, not a Fellow, was presented, and it does not appear by whom ; exchanging with Coren the living of Stoke Charity. On Nov. 4, 1541, the College ap- pointed trustees to make the next presentation in their behalf. But in 1542 the bishop of Norwich (in whose diocese Soham was) interfered, and granted the next presentation to Myles Spenser, LL.D. In 1547 the living fell vacant, and tlic presentation was claimed by Pembroke College for Ridley, then Master, and by the bishop of Norwich for Dr Spenser. Ridley appeared forthwitli as jdaintifF v. the liishop of Nor- wich and Spenser, in the Court of King's Bench, in a case of " Quare impcdit," and in Easter Term, 1 Edward VI., judgment was given in Ridley's favour. He was himself at once presented Ijy the trustees before alluded to, and instituted on the 17th of ^lay, 1547. Richard Hebb, Fellow of Pembroke College, succeeded Ridley, and was instituted on the 5tli of September, 1552. Ed.] I.ETTEBS. 537 Two Latin Letters'' immdlateltf preceding Ridley's to Brad- ford, Letters XIV. and XXXI. of this edition ; lut ■without the name of the writer or the person to whom sent. MS. M. ii. 15. Emm. Coll. Blblioth. No. T. Quid tii, carissinie I'rater, ex musca elephantem facerc conaris I Mitte, pr[ccor] istas ; istiusmodi enim scribendo certe tii mihi OS obstruis, nc \c\ tuam crga me et fratrcm lueum bonitatera agnoscere lil)ere audcani, vel til)i gratias agere, ne vide[licct] videri possim aut tuo errore delinitus agnoscere qua; scribas, aut tibi imposterum amplius cn-andi oecasionein (|ualemcunque prffibcrc. Omissis igitur omnibus istiusmodi se- cularibus oblectamentis, laborcmus sedulo, frater, unusquisque pro sua virili, decertant[es] lidem adjuvaro. Ingentes Deo habeo gratias per Dominum nostrum Jcsum (Jhristum, qui istud animo suggcssit tuo, iit quod ego jamdudum a Deo mi dari obni.xe precarei', ipso jam tua .sponte mihi ultro offeras. imo a me vehomentiss[ima] oratione efflagitas, hoc est. tran- scribendi operam meas qualescunque lucubratiuncidas in ne- gotio nostrir Christiana; fidei tuondje, rogasque uti tibi eas Tliesc two letters are attributed to Ridley, though bearing neithei- the luiine ot" the writer nor of" the person to whom sent, first on aeeount of the internal evidence eontained in tlie former of the two, and secondly on account of their position in the En)niauuel It appears pro- liablc that they were one or both addressed to Bradford. The former alhides to the rumoured treachery of Grimbold, a rumour which proved but too true. It mentions the annotations on l^^atsou's two sermons, wliich are known to have been the work of Ridley j and it seems likely that one of the "duo tractatus" leferred to in a previous paragraph was the lost and deeply to be regretted treatise on Predestination and Klection. If this (•onjeeture 1)e eorreet, then it is quite certain that the former of the two letters was addressed to Bi-adford ; and a strong- ground of probability will be laid for attributing the latter also either to Ridley as the writer, and to Bradford as the person addressed, or to Hradford as tlic writer, and to Ridley as the person addressed. En.j Q'* In these two letters the parts inclosed in bi-ackets are supplied from conjecture, the gaps in the original generally occurring at the end of lines, where the edge of the paper has been rubbed or torn. — The words printed in Italics are doubtful in the MS. Ed.] -538 SUPPLEMENT. communicare velira ; atque in quo mihi veliementer gratifi- caris, in eo dicis me te mihi arctiore vinculo astricturum. Ergo, frater, ego libenter tibi communicabo qurccunque habeo ; habeo autem nonnulla, qusedam vero Latine, qujedam auteni Anglice scripta, oimiia autem ad tuendam sinceritatem nostrae Christiana} rehgionis, quam Satan modo tarn multis et vahdis- sirais modis conatur funditus subvertere et profligare. Mitto tibi hie duos tractatus Anglice scriptos, alterum in libello ligato, alterum vero in schedis ahquot nondum collig[atis] : in legendo autem aut transcribendo libello ligato ne scriptor erret, scias exordimn illiiis tractatus haberi fo. 44, et qua? pnecedunt annotata ex aug" dm rejioni . . . in suo loco proxime f hjie 2"/' Mitto etiam hie tibi alteram exhortatoriam epistolam seriptam Latine ad fratres qui Cliristum cum cruce amplec- tuntur. Denique mitto etiam tibi illos duos sermones quos in aula ^V"a^sonus habuit coram Eegina anno superiori in qua- dragesima ; in quibus vehementer laborasse Addetur, (ut est \ir acris ingenii,) fraudem facere simphcioribus, et iraperitioribus (ne veritatem agnoscerent, imo ut pro luce tenebras, pro veri- tate errorem amplecterentur) verba dare : mitto namque tibi illos cum meis annotationibus, sed non absque Theseo ; id quod tibi inter legendum facile, scio,' constare poterit. Nunc, frater, quum ista qualiacunque non sine aliquo labore in hunc modum collegi atque in ordinem redegi, uti mihi (et si quibus aliis commodare possim) usui esse possint ; quam vero cito ego eis indigebo, incertum habeo ; precor itaque ut quam primum commode possis (si exscribere placet) transcribas, et mihi mea remittas exemplaria, et tunc reliqua qu£e adhuc apud me sunt (si ea vel legendi vel transcribendi animus tibi insederit) habebis. Si auderem aliquid fratri meo committere, qui nunc solus, ut opinor, longos dies ducit in carcere, libenter optarem ut iUe aliquid transeriberet. Sed valde timeo ne incautura denuo opprimerent, atque inde in ilium amphus sseviendi occasionem arriperent. Precor ut ilium jubeas esse forti anirao ; nihil enim est prorsus quod vereatur. Si enim verus est rumor quern de Grimbaldo jam spargunt, ■•■ •■ (jlrimbaldi causa multum doleo ; ceterum ad fratris mei causam, scio, ne tantillum quidem pertinet. Bene vale, frater in Domino carissime. LETTERS. 539 No. 11. Quod tarn diu apiid te taciierini, in causa erat mei hujus, quern nunc ad te niitto, partus diffusior labor. Et quanquam, parturivi jam diu, nihilominus nunc ado (fiu-or !) profecto rude quiddam ac infornie et multa politura indigum. Ceterum quia novi te mcoruni laboruni (quibus, Deus mi testis est, quani plu- rimis prodesse et nemini nocere cupio) minime contemptorem esse, ideo statui, quicquid est et qualecunque sit, ad te mittere. Tu jam totum illud pernoscas ac introspicias licet ; et si transcribere placet, et id tibi lieebit quoque. Non taraen nunc mittam omnia qute huic tractatui apponere decrevi ; verum quia nondum adsunt omnia scripture loca, quibus hunc meum tractatum tanquam muniraento et vallo corrob[or]are con- stitui, pro mei animi summa collegi. Postquam illud ab- solverim, tunc relegam quod scripsisti prius, et tuum tibi libnim remittam. De libello cujus mi legendi copiam fecisti, in quo duo tarn dissidentes scriptores inter sese coUati sunt, scias me cum ingenio ac eloquentia ejus qui scripsit multum delectari, turn hoc vero mi maxime placere, quod scriptorem illius libclli in- telligam esse vertc pietatis studiosum, et sinceritati verbi Dei ex animo favere ; quera precor Deus animum illi exaugcat atque confii*met in seternum. Bene vale, fratcr in Domino carissime. Tractatus nostri indicem invenies ad finem adjectum, fo. 47, et ex ejus lectione facile videbis summara totius tractatus et rcrum omnium qme in eo traetantur. Translation of the foregoing tioo Letters. No. I. Why do you tr}-, my dearest brother, to make an elephant of a fly? No more, I pray you, of such [folly]. By writing in this manner you at once stop my mouth, so that I can neither dare to acknowledge frankly your kindness to me 540 SUPPLEMENT. and my bi-other, nor to thank you, lest forsooth I should seem to acquiesce in the truth of what you write, being cajoled by your mistaken compliment, or afford you an opportunity of making the same mistake hereafter. Laying aside therefore all worldly flatteries of this nature, let us, my brother, labour diligently to contend, each one to the best of his power, to uphold the faith. Very great thanks do I render to God, through our Lord Jesus Christ, who hath suggested this thing to your mind, that what I have long been praying to God and earnestly that it might be given me, you yourself willingly and of your own accord offer me — nay, do with a most vehement entreaty demand of me ; that is, the opportunity of jour ti-anscribing whatsoever little works there are of mine, undertaken with a view to defend our christian faith; and you ask me to communicate them to you, and [thus] by the very circumstance which is most gratifying to myself you declare that you will be bound to me by a closer tie. Therefore, my brother, I willingly for- ward to you whatsoever I have ; and a few I do possess, some written in Latin, and some in English, but all for the purpose of defending the purity of our christian religion, which Satan is now attempting with so numerous and powerful means alto- gether to subvert and put to the rout. 1 here send you two treatises written in English, one in a bound book, and the other in sheets not yet bound together ; but in reading or transcribing from the bound book, lest your amanuensis should make any mistake, know that the introduc- tion to that treatise is contained in 44 pages, and the annota- tions which precede, ex avf duo rrponi^ . . . . " in suo loco proxhne p' lyie 2", ' I send you here also another exhortatory epistle, written in Latin to those brethren who have embraced Christ with his cross. Lastly, I send you also those two sermons which AV at- son last year delivered at court before the Queen during Lent ; in which he appears very diligently to have laboured (as he is a man of acute parts) to impose upon the simple-minded, and to delude the unwary, that they might not acknowledge the truth, but rather embrace dai-kness for light and error for truth. These however I send you with my annotations, but LETTEKS. 541 not without a clue, wliieh I know will be very evident to you when you read them. And now, my brother, since I have thus, not without some labour, collected and reduced to order these writings such as they are, I pray you, to the end that they may be useful to nie, and should I wish to lend them to others, to them also, (for it is uncertain how soon I shall have need of them,) that you will, if yon wish to transcribe them, do so at your earliest convenience, and send me back my copies of them ; and then A'ou shall have whatever remainino- writinos I have, should vou desire either to read or to transcribe them. If I dared to send anything to my brother, who is now I think dragging out a wearisome existence in solitary confine- ment, I would indeed desire that he too should transcribe somewhat ; but I greatly fear lest they should again surprise hira in some incautious moment, and thence take occasion to exercise still greater severities upon him. T pray you, bid him be of good courafje, for there is nothing whatever for him to fear. If the rumour which they are now circulating concerning Grimbald be true, I grieve much for Grimbald's sake : for the rest, I know that it matters not one jot to the cause of my brother. Farewell, my most dear brother in the Lord. No. II. Tliat I have so long kept silence towards you, has been caused by the somewhat diffuse labour of this my production which I now send you. Although I have been a long time in travail, nevertheless I now bring forth (alas, the folly !) a rough and shapeless lump which needs much polishing. Yet because I know you to be by no nutans a despiser of my labours, (by which I desire, God is my witness, to benefit as many as possible and to hurt no one.) I have therefore de- termined to send it you, whatever it is and of whatever sort it may turn out to be;. You may now inspect and judge of the whole, and if you like to transcribe anything, that also you can do. Yet I do not now send all which I have determined to add to this 542 SUPPLEMENT. treatise ; but because there are not yet [incorporated] with it all those passages of scripture, with which as with a wall and trench I intend to fortify this my treatise, 1 have collected them to the best of my ability. After I have accomplished my in- tention, then I will read over again what you have previously va-itten, and Avill send you back your book. As to the book which you have given me an opportunity of reading, in which two such different writers are compared one with another, know that as I am much delighted with the genius and eloquence of the writer, so am I especially pleased with this, that I perceive the writer of that book to be a promoter of true piety and a favourer of the purity of God's word ; which mind I pray God may increase and con- firm in him for ever. Farewell, most dear brother in Christ. You will find the index of my treatise appended to the conclusion, (fol. 47,) and from its perusal you will easily see the sum of the whole treatise, and of all the matters which are discussed in it. NOTES. 543 Note on the Treatise on Ijiage Worship, p. 81. [^This treatise is ascribed to Ridley by Foxe^ who published it as such in the "Acts and Monuments;" but there appears reason to believe that the treatise is identically the same with one referred to by Collier, (Eccles. Hist. Vol. II. p. 464,) addressed by certain bishops to Elizabeth. Whe- ther Foxe was misled in attributing the treatise to Ridley at all, or whether it was after having been presented to Edward VI. again pre- sented to Elizabeth, by those who thought her likclj^ to " strain them further" in that direction, it is perhaps at this distance of time impossible to decide. The first conjecture is however the more probable. En.] Note to " Variations ok Stephen Gardiner." p. 307. {^The collection of variations in the works of Stephen Gardiner is by Foxe published as Ridley's, but it appears to have been more probably compiled by Cranmer. In the edition of Cranmer's Answer to Gardiner, j)ublished in 1.580, it is thus described in the title-page: "In the end is added certain notes, wherein Gardiner varycth both from lumself and other papists gathered by the said Archbishop." Cranmer in his Answer to Gardiner (Jenkyn's edition. Vol. iii. p. 221) mentions some of the last-named prelate's sophistries, saying, " which here for shortness of time I will omit at thvi present, purposing to speak of them more hereafter :" he might by this expression signify his design to make some such collection as tliis present one. En.] DATE DUE t GAYLORD PRINTED IN US A