THE WORKS OF BISHOP RIDLEY. Efft ^atttv 5>e $ut>Ucation of tfte CilorfcB of U)e JFatfiera an& <£arlp Siatrttera of t!je tirformru [/-"T-~ &~h THE .WORKS OF NICHOLAS RIDLEY, D.D. M SOMETIME LORD BISHOP OF LONDON, MARTYR, 1555. EDITED FOR BY THE REV. HENRY CHRISTMAS, M.A. F.S.A. CAMBRIDGE: PRINTED AT THE UNIVERSITY PRESS. xM.DCCC.XLI. QENERAL 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 5. Conference with Secretary Bourne 153 JUDICIA. 6. A Determination concerning the Sacrament 167 7. Judicium de Epistolis Decretalibus 180 DISPUTATIONS AND EXAMINATIONS. 8. Disputation at Oxford 185 9. Examination before the Queen's Commissioners 253 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. 15. Letters.— XXXIV 325 TABLE OF CONTENTS. APPENDICES. PAGE 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 505 VI Edward VI. to Ridley 507 Notes 509 Index 513 A BIOGRAPHICAL NOTICE t OP NICHOLAS RIDLEY, D.D., BISHOP OF LONDON, 1550—1553. Dr Nicholas Ridley 1 was born in the beginning of the sixteenth century (the exact date is not known), in North- 1 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 Willymotswick. 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 Aardriding, 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 w 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 Tyne, 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 s a [ridley.] 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 1 , adds, that the place of hiap birth was Wilmonts- wick. "His father,' 1 says Dr Glocester Ridley, "was the third son of a very ancient family, which had been seated there through 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 College in Cambridge, at the expence of his uncle Dr Robert Ridley, then a Fellow of Queens' 1 College. The following dates of the chief events in Ridley's life are collected from Dr Glocester Ridley and Bp Godwin 5 : Born in the beginning of the sixteenth century. Entered at Pembroke College, about a.d. 1518 B.A 1522 Elected fellow of University College, Oxford, but declined the honour 1524 Fellow of Pembroke College, Cambridge 1624 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 Haut whistle sup. visum corpus Alex. Featherston Gen. apud Greenselhaugh, felonice interfecti 21 Oct. per Nicolaum Ridley de Un- thanke, Gen. — Hugon. Ridle. Nicolaum Ilidle et alios ejusdem nominis.' Nor were the Featherstones without their revenge, for in 36to Henrici 8vi we have, 'Ut legatio Nicolai Featherston ac Thomae 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 — Rydley— of which the first only is now pre- served, as to throw some light on the allusions in the Bishop's letters." 1 See Appendix III. 2 Ridley's Life of Dr N. Ridley, London, 1763, 4to. F. Godwini de Praesulibus Angliae Commentarius (p. 192) with Dr Richardson's Notes. Cantabrigia?, 1743. fol. BISHOP RIDLEY. 1H M.A 1525 College agent for Tylney, Soham, and Saxthorpe Churches 1526 Went to Paris, and studied at the Sorbonne 1527 Returned to England. Junr. Treasurer of Pembroke College... 1530 Senior Proctor 1533 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 Heme 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 To\yer, 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 BIOGKAPHICAL 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, proceeds 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- Nicholas shire, who being a child, learned his grammar with great D "riand! um " dexterity in Newcastle, and was removed from thence to Ridley teamed at the University of Cambridge, where he in short time became Newcastle, so famous, that for his singular aptness he was called to higher functions 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- Pembroke parting from thence, he travelled to Paris, who at his return bridge. Nicholas was made Chaplain to King Henry the Eighth, and pro- ^tor™? de moted afterwards by him to the Bishoprick of Rochester : Nicholas and so from thence translated to the See and Bishoprick Henry's x Chaplain. of London in King Edward's days 1 . iSdieymade " In which calling and offices he so travelled and occu- Rochester. pied himself by preaching and teaching the true and whole- Ridieymade some doctrine of Christ, that never good child was more ThefruitM singularly loved of his dear parents, than he of his flock Bishop Rid- ley in and diocese. Every holiday and Sunday he lightly preached B. re ?, chin ff. 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 1 Ridley was not promoted to the 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 been 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, 1547, and the conge d'elire was not, issued to the chapter of Rochester till the first of August following, Henry VIII. having died on the 28tli 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 life (declining from evil desires and concupiscences), that even his very enemies could not reprove him in any one iota thereof, ky o? great" " Besides this, he was passingly well learned, his memory reading. 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, wise he was of counsel, deep of wit, and very politic in all his doings. How merciful and care- ful he was to reduce the obstinate Papists from their erro- 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 him in King Edward's time in his house one year, sufficiently declaretli. 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. Bisi.op Fid- "Now will I speak something further particularly of his ley comely A o i j tk)n r and r " P ers on and conditions. He was a man right comely and comp exion. ^^ proportioned in all points, both in complexion and lineaments 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 him. dufo f ns r o c t ?n " He was vei T kmd an <* natural to his kinsfolk, and yet not Sy, Tender" bearing with them anything otherwise than right would re- to his kin- . ° ° ^d,yetnot quire, giving them always for a general rule, yea to his and n right h own brother and sister, that they doing evil should seek or look for nothing at his hand, but should be as strangers and aliens unto him, and they to be his brother or sister, which used honesty and a godly trade of life. mSHOP RIDLEY. Vll * He using all kinds of ways to mortify himself, was given Bishop Rid- J J & ley a great to much prayer and contemplation : for duly every morning, JJJjJjJf r of 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 The order of r ' & J his study went to his stud}', (if there came no other business to in- and diet * 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 hour 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 dinner before ; after supper recreating himself in playing at His order chess the space of an hour, he would then return again to P er - his study ; continuing there till eleven of the o'clock at night, which was his common hour to go to bed, then saying his prayers upon his knees, as in the morning when he rose. Being at his manor of Fulham, as divers times he used to be, he read daily a lecture to his family at the common The careful diligence of prayer, beginning at the Acts of the Apostles, and so going ^y^^ d " throughout all the Epistles of St Paul, giving to every famiiy. ng 1S man that could read a New Testament, hiring them besides with money to learn by heart certain principal chapters, but especially the thirteenth chapter of the Acts; reading also unto his household oftentimes the one hundred and first Psalm, being marvellous careful over his family, that they might be a spectacle of all virtue and honesty to Viii A BIOGRAPHICAL NOTICE OF other. To be short, as he was godly and virtuous him- self, so nothing but virtue and godliness reigned in his house, feeding them with the food of our Saviour Jesus Christ. "Now remaineth a word or two to be declared of his gentle nature and kindly pity in the usage of an old woman called Mistress Bonner, mother to Doctor Bonner, sometime bishop of London: which I thought good to touch, as well for the rare clemency of Doctor Ridley, as the unworthy immanity Thebeha- and ungrateful disposition again of Doctor Bonner. Bishop viour of - i Bis t°Doc d " R^ley, being at his manor of Fulham, always sent for the Sothe?. ners said Mistress Bonner, dwelling in an house adjoining to his house, to dinner and supper, with one Mistress Mungey, Bonner's sister, saying, Go for my mother Bonner; who coming, was ever placed in the chair at the table's end, being so gently entreated, welcomed, and taken, as though he had been born of her own body, being never displaced of her seat, although the king's council had been present, saying, when any of them were there (as divers times they were), By your lordships' favour, this place of right and cus- Thecourte- torn is for my mother Bonner. But how well he was re- sy of Ridley, ■* ness°of rish compensed for this his singular gentleness and pitiful pity Bcribedand after at the hands of the said Doctor Bonner, almost the together, least child that goeth by the ground can declare. For who afterward was more enemy to Ridley than Bonner and his? Who more went about to seek his destruction than he? Bishop Rid- recompensing his gentleness with extreme cruelty. As well ley good Bonner's* a PP earea< ty the strait handling of Ridley's own natural sister, Bonner'un- and George Shipside her husband, from time to time : whereas kind and churlish to the gentleness of the other did suffer Bonner's mother, sister, Bishop Rid- ° and S seeke e t r h an( * otner ms kindred, not only quietly to enjoy all that his brother- which they had of Bonner, but also entertained them in in-law. his house, shewing much courtesy and friendship daily unto them : whereas on the other side Bishop Bonner, being BISHOP RIDLEY. IX restored again, would not suffer the brother and natural sister of Bishop Ridley, and other his friends, not only not to enjoy that which they had by the said their brother Bishop Ridley, but also currishly, without all order of law or. honesty, by extort power wrested from them all the livings they had. "And yet being not therewith satisfied, he sought all the means he could to work the death of the aforesaid Shipside, saying that he would make twelve godfathers to go upon him; which had been brought to pass indeed, at what time he was prisoner at Oxford, had not God other- wise wrought his deliverance by means of Doctor Heath, bishop then of Worcester. Teste Georgio SMjpsidio. "Whereby all good indifferent readers notoriously have to understand, what great diversity was in the disposition of these two natures. Whereof as the one excelled in mercy and pity, so the other again as much or more excelled in churlish ingratitude and despiteful disdain. But of this matter enough. " Now concerning God's vocation, how Doctor Ridley was first called to the savouring and favouring of Christ and his gospel, partly by his disputation before, and other his treatises, it may appear, that the first occasion of his con- version was by reading of Bertram's book of the Sacrament, Bishop Rid- ° 7 ley first con- whom also the conference with Bishop Cranmer and with S^tram^ Peter Martyr did not a little confirm in that behalf. Who now by the grace of God, being throughly won and brought to the true way, as he was before blind and zealous in his old ignorance, so was he as constant and faithful in the right knowledge which the Lord had opened unto him, (as well appeared by his preachings and doings during all the time of king Edward,) and so long did much good, while authority of extern power might defend and hold up the peace of the church and proceedings of the gospel. But X A BIOGRAPHICAL NOTICE OF Bishop Rid- after that it pleased so the heavenly will of the Lord our ley one of trouwfafter ^ od to bereave us °f our sta y> and to cal1 from us Km S kSJeS ' Edward that precious Prince, as the whole state of the Church of England was left desolate and open to the ene- mies 1 hand; so this Bishop Ridley, after the coming in of Queen Mary 1 , eftsoon and with the first was laid hands upon 1 Ridley while Bishop of London had visited the (then) Princess Mary, and offered to preach before her. This interview seems to have created in Mary's mind a dislike to Ridley. An account of it has been preserved by Fox, in the following words : About the eighth of September, 1552, Dr Ridley, then bishop of London, lying at his house at Hadham in Herts, went to visit the Lady Mary, then lying at Hunsden two miles off, and was gently en- tertained of Sir Thomas Wharton and other her officers, till it was almost eleven of the clock, about which time the said Lady Mavy came forth into her chamber of presence, and then the said bishop there saluted her Grace, and said that he was come to do this duty to her Grace ; then she thanked him for his pains, and for a quarter of an hour talked with him very pleasantly, and said that she knew him in the court when he was chaplain to her father, and could well remember a sermon that he made before King Henry her father at the marriage of my Lady Clinton that now is to Sir Anthony Browne, &c. and so dismissed him to dine with her officers. After the dinner was done, the bishop being called for by the said Lady Mary, resorted again to her Grace, between whom this communication was: first the bishop beginncth in manner as followcth. " Madam, I came not only to do my duty to see your Grace, but also to offer myself to preach before you on Sunday next, if it will please you to hear me." At this her countenance changed, and after silence for a space, she answered thus: "My Lord, as for this last matter, I pray you make the answer to it yourself." Ridley. — " Madam, considering mine office and calling, I am bound to make your Grace this offer to preach before you." Mary. — " Well, I pray you, make the answer, as I have said, to this matter yourself, for you know the answer well enough ; but if there be no remedy, but I must make you answer, this shall be your answer, the door of the parish church adjoining shall be open for you, if you come, and ye may preach if you list, but neither I nor any of mine shall hear you." Ridley. — " Madam, I trust you will not refuse God's word." Mary. — " I cannot tell what ye call God's word— that is not God's word now, that was God's word in my father's days." Ridley. — "God's word is one at all times, but hath been better understood and practised in some ages than in other." BISHOP RIDLEY. XI and committed to prison, as before hath sufficiently been Bishop Rid- 1 J ley in the expressed : first in the Tower, then after translated from ^Sp Rid- thence with the Archbishop of Canterbury and Master La- to y thepr°ison ofBocardo timer to Oxford, was with them inclosed in the common in Oxford, gaol and prison of Bocardo, while at length being dissevered from them, he was committed to custody in the house of one Irish, where he remained till the last day of his death and martyrdom, which was from the year of our Lord, 1554, till the year 1555, and 16th day of October 2 ." Mary. — "You durst not for your cars have avouched that for God's word in my father's days that now you do; and as for your new books, I thank God, I never read any of them, I never did nor ever will do." And after many bitter words against the form of religion then established, and against the government of the realm, and the laws made in the young years of her brother, which she said she was not bound to obey till her brother came to perfect age, and then she said she would obey them ; she asked the bishop whether he were one of the council ? He answered, " No." u You might well enough," said she, "as the council goeth now-a-days." And so she concluded with these words : " My lord, for your gentleness to come and see me I thank you, but for your offering to preach before me I thank you never a whit." Then the said bishop was brought by Sir Thomas Wharton to the place where they had dined, and was desired to drink, and after he had drunk, he paused awhile, looking very sadly, and suddenly brake out into these words, — " Surely I have done amiss." " Why so V quoth Sir Thomas Wharton. " For I have drunk," said he, " in that place where God's Avord offered hath been refused, whereas if I had remembered my duty, I ought to have departed immediately, and to have shaken off the dust of my shoes for a testimony against this house." These words were by the said bishop spoken with such a vchemency, that some of the hearers afterward confessed their hair to stand upright on their heads. This done, the said bishop departed, and so returned to his house. Testified by a certain reverend per- sonage yet alive, being then the bishop's chaplain. 2 Bishop Ridley appears to have had forebodings of the kind of death by which he should depart this world. Humphrey, in his " Life of Bishop Jewell," records the following anecdote: Similiter et Dr Ridlaeus, tametsl indignante in tempestate jactatus, suos jam territos cohortans, "Bono," inquit " animo estote, et remis in- cumbite: hcec cymbafert episcopum, quern non mergi sed comburi oportet." P. 258, 9. a.d. 1573. XU A BIOGRAPHICAL NOTICE OF His character is sufficiently depicted in his works: they indicate a mind of the very highest order, both as to power and acuteness, and where he fairly entered into a subject he left but little for after writers to touch upon. In matters of controversy his immense patristic learning gave him a de- cided advantage over all his antagonists, and the general idea of his importance to the cause of the Reformation may be estimated from the words of one of his most distinguished adversaries : " Latimer leaneth to Cranmer, Cranmer leaneth to Ridley, and Ridley leaneth to his own singular wit." The quaint lines wherein Quarles gives the character of Ridley may not be unacceptable to the reader: Read, in the progress of this blessed story, Rome's cursed cruelty and Ridley's glory: Rome's siren's song; but Ridley's careless ear "Was deaf: they charm'd, but Ridley would not hear. Rome sung preferment, but brave Ridley's tongue Condemned that false preferment which Rome sung. Rome whispered death; but Ridley, (whose great gain Was godliness) he waved it with disdain. Rome threatened durance, but great Ridley's mind Was too, too strong for threats or chains to bind. Rome thundered death, but Ridley's dauntless eye Star'd in death's face, and scorn'd death standing by. In spite of Rome for England's faith he stood, And in the flames he scaled it with his blood. Bishop Ridley complied with the apostolic maxim, " Let your moderation be known unto all men."' The share which he took in the arrangement of the Book of Common Prayer, and other ecclesiastical formularies, enables us to judge with some accuracy as to his correct views of church-government. As a bishop, both at Rochester and in the more important see of London, his conduct was beyond all praise ; his judg- ment and his activity were alike called into exercise, and were but too painfully contrasted with those of his prede- BISHOP RIDLEY. Xlll cessor and successor 1 . The account of his martyrdom will be found after that of his last examination at Oxford. The lists of his works have been various, that by Bishop Tanner, given in the Bibliotheca Brittanico-Hibernica, is the most complete. It is as follows : I. Treatise concerning Images not to be set up nor worshipped in churches. Pr. First the words of the comm — Fox, p. 2128. 1 A remarkable instance of the beneficial effect of Ridley's counsels is to be seen in the foundation of three institutions in the reign of Ed- ward VI., and which in point of date may be called the first fruits of the Reformation. Both in the council chamber and the pulpit did this eminent prelate resist the sacrilegious spirit of his day; and though the young King was but partially able to resist the tide of corruption, he yet founded, at the suggestion of Ridley, no less than sixteen gram- mar-schools, and designed, had his life been spared, to erect twelve colleges for the education of youth. Shortly before his death he sent for the bishop, and thanking him for a sermon in which he strongly pressed the duty of providing for the poverty and ignorance of our fellow-men, added; "I took myself to be especially touched by your speech, as well in regard of the abilities God hath given me, as in regard of the example which from me he will require ; for as in the kingdom I am next under God, so must I most nearly approach him in goodness and mercy; for as our miseries stand most in need of aid from him, so are we the greatest debtors — debtors to all that are miserable, and shall be the greatest accountants of our dispensation therein ; and there- fore, my lord, as you have given me, I thank you, this general exhorta- tion, so direct me (I pray you) by what particular actions I may this way best discharge my duty." The bishop, who was not prepared for such a request, begged time to consider, and to consult with those who were more conversant with the condition of the poor. Having taken the advice of the Lord Mayor and aldermen of London, he shortly IffO- returned to the King, representing that there appeared to be three different classes' of poor. Some were poor by impotency of nature, as young fatherless children, old decrepit persons, idiots, cripples, and such like, these required to be educated and maintained; for them accordingly the King gave up the Grey Friars' Church, near Newgate Market, now called Christ's Hospital. Other he observed were poor by faculty, as wounded soldiers, diseased and sick persons who required to be cured and relieved, for their use the King gave St Bartholomew's near Smithfield ; the third sort were poor by idleness or unthriftyness, as vagabonds, loiterers, &c. who should be chastised and reduced to good order ; for these the King appointed his house at Bridewell, the ancient mansion of many English Kings. XIV A BIOGRAPHICAL NOTICE OF II. Answers to certain Queries concerning the abuses of the Mass. Pr. No man can take unto himself anything. MS. Bibl. Bodl. NE. B. 2. 7. et Burnet Hist. Reform, torn. ii. app. p. 123. III. Brief Declaration of the Lord's Supper. Pr. Many things confound. — 1555 et 1586, 8vo. et Oxon. 1688, 4to. Latine per Guliel. Whyttyngham Genev. 1556, h. t. " de ccena dominica assertionem e carcere scriptam." Pr. Cum duse res sint quse mihi. Latina autem versio in principio unam aut alteram sententiam habet quse non est in originali. Libro huic respondit Alban Longdale, S. T. Professor e coll. D. Johan. Cantabr. in " confutatione Catholica Nic. Ridley de Eucharis^a." Par. 1556, 4to. IV. Certain Godly and Comfortable Conferences be- tween him and Mr Hugh Latimer during the time of their Imprisonment. Pr. A bishop ought to be unrepr. — London, 1555, 1556, 8vo. et Oxon, 1688, 4to. Et in partibus trans- marinis, 1556, 12mo. Editioni Londinensi additur, *A Treatise against the Error of Transubstantiation. Et ite- rum cum prsefatione Henrici Wharton, Lond. 1688, 4to. In MS. Bodl. NE. B. 2. 7. Extat conferentia una contra Missam. Pr. All worldly respects put apart. — Et in Fox. 1 edit. p. 1285, extat altera cum Antonio qusedam. Pr. All men do much marvell. V. A Friendly Farewell written during his Imprison- ment at Oxford unto all his true lovers a little before his Death. Pr. partis 1. At the name of Jesus Christ let. — Pr. partis 2. Farewell, my dearly beloved brethren. — Lond. 1558. Extant apud Fox, p. 1770, 1776. VI. A Piteous Lamentation of the Miserable State of the Church of England, in the time of the late Revolt from the Gospel. Pr. Alas, what misery is. — Lond. 1566, 8vo. Extat in Fox, p. 1778. 2 A Comparison between the Com- 1 Same as No. III. ■ Same as No. VI. BISHOP RIDLEY. XV fortable Doctrine of the Gospel and the Traditions of the Popish Keligion. Ibid. VII. An Account of a Disputation held at Oxford, a. d. 1554. Pr. I never yet sithens I was born. — Prodit Latine cura Gilb. Ironside. Oxon. 1688, 4to. VIII. The Way of Peace among all Protestants, being a Letter sent by him to Bishop Hooper, with Observations upon it. — Lond. 1688, 4to. 3 A Letter of Eeconciliation written to Bishop Hooper. — Lond. by Samuel Johnson, 1689, 4to, IX. De Abominationibus Sedis Romanae et Pontificum Romanorum. — Strype in Vita Cranmeri, p. 343. X. Annotationes in Tonstalli libros de Transubstan- tiatione. Ibid. 4 Collectanea ex Evangeliis et D. Paulo, tribus docto- ribus Ecclesiae Graecae, sc. Origene, Chrysostomo et Theodo- reto, et tribus Ecclesiae Latinae, sc. Tertulliano, Augustino et Gelasio de verbis Institutionis Coense Dominicae figurative intelligendis. Ibid. XL Tres positiones de sacrificio missse expiatorio. Ibid, (same as VII, but in Latin). XII. Epistolas ad Fratres in diversis carceribus. Ibid. XIII. De Electione et Prsedestinatione. Ibid. p. 350. Vide Literas Martyr, in Bibl. Emman. Cant. fol. 70. XIV. Judicium ejus de epistolis decretalibus, sc. de- mentis, Anacleti, Luciani et Pontiani, et aliorum vetustissi- morum pontificum. Pr. Ego censeo sane esse supposititias. MSS. Bibl. Emman. Cant. 1. c. finit ita : Haec esse respon- denda censeo Bradfordo meo ad suam Qusestionem de auc- toritate harum epistolarum. XV. Annotationes in duas Watsoni conciones quad- rigesimales coram regina. MSS. ibidem. XVI. Certain Matters wherein Stephen Gardiner dif- 8 Same as No. VIII. * Same as No. III. XVI A BIOGRAPHICAL NOTICE OP BISHOP RIDLEY. fereth from others of the Papists, and from himself, as touching the Sacrament of the Lord's Supper. Pr. Other say that the body.— Fox, 1 Ed. p. 1384. 1 Answer to M. Ant. Constantius. Ibid. p. 1503. XVII. Articles to be Enquired of in the Visitation of the Diocese of London, 1550. Concil. M. Brit, et Hib. torn. iv. p. 60. seq. XVIII. Injunctions given at the Visitation of the Dio- cese of London, 1 550. Burnet Hist. Reform, torn. ii. App. n. 52. XIX. His Letter to the Preachers within the Diocese of London, setting out the Sins of that time. Ibid. n. 58. XX. His Letter to the Protector concerning the Visi- tation of the University of Cambridge. Ibid n. 59. XXI. Diverse Letters. Strype in Vita Grindall, 19. Id. in Vita Cranmer, Ap. lxxxvi. Id in Vita Parker, 29. Fox, 1464, 1504, 1724. MSS. Epist. Martyr, in Bibl. Emm. Coll. Cant. MSS. C. C. C. C. Miscell. i. 401 2 . 1 Same as No. IV. 2 Of these, the works numbered I. II. III. IV. V. VI. VII. VIII. XI. XII. XIV. XVI. XVII. XVIII. XIX. XX. XXI. have heen pre- served, and are given in this 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, WRITTEN BV NICOLAS RIDLEY, BISHOP OF LONDON, DURING HIS IMPRISONMENT, A.D. 1555. f RIDLEY.] ©f tfte Uorlrea Supper, Written tip tfte lingular learnefc man, an& moot conataunt marttr of SJeaua (ftfjrtet: iHtetjolaa Hp&lep IStsfjop of £on* . Don, prisoner in ©xfortre, a Uttle tjefore fje suffered fceattje for tlje true testimony of Cljriot. Homa. 8. JFor tf)t! sake arc toe liiUctf all tmnc long, anti arc comptcTJ as sfjepe appointed to be slaync ijlcljcrtijclcss in all tljese tljings toe overcome tljrougl) f)im tljat lo- facTJ us. 'anno 1555. TO THE READER. Understand, 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 withal, 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. 1—2 A TREATISE AGAINST THE ERROR OF TRANSUBSTANT 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 truth 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 have ; search, and we shall find ; knock, and it shall be opened unto us. Therefore, 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, merciful Father, not in respect of our deserts, but for thy dear Son our Saviour Jesus Christ's sake. Thou knowest, 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, Lord, be merciful, and relieve our misery with some light of grace. Thou knowest, Lord, how this wicked world rolleth up and down, and reeleth to and fro, and caret h not what thy will is, so it may abide in wealth. D A BRIEF DECLARATION Jhneol n I f t^th have wealth, then who are so stout to defend the fifth feS truth as they I But, if Christ's cross be laid on truth's back, friends. t j ien the y van j s ] 1 away s t ra ight, as wax before the fire. But these, are not they, O heavenly Father, for whom I make my most moan, but for those seely 1 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 without thee, Lord, to un- derstand thy truth indeed \ Can the natural man perceive 1 cor. ii. the will of God \ Lord, to whom thou givest a zeal for thee, give them also, we beseech thee, the knowledge of thy blessed will. Suffer not them, Lord, blindly to be led, for to strive against thee, as thou didst those, alas ! which crucified thine own dear Son : forgive them, Lord, for thy dear Son's sake, for they know not what they do. They John xvi. do think, alas ! 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. Acts vii. f or w hom thy martyr Stephen did pray, and whom thine holy Rom.ix. Apostle did so truly and earnestly love, that, for their salva- tion, he wished himself accursed from thee. Remember, O heavenly Father, the prayer of thy dear Son our Saviour Lukexxiii. Christ upon the cross, when he said unto thee: "0 Father, forgive them, they know not what they do. 11 "With this for- giveness, good Lord, give me, I beseech thee, thy grace, so here briefly to set forth 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 E 1 Seely — hodie silly, the original meaning of the word was happy, for- tunate: from that signification it varied through the successive chan. inoffensive, 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^lis, happy. Ed.] . OP THE LORD^ SUPPER. plainly nor more fully declareth 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 Mark 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 Christ's supper thus : " When even was come, he sat down with the twelve, Matt - "▼*• &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. Matt. xxvi. •/ ° ? J 7 26 30. Now Mark speaketh of it thus : "And, as they ate, Jesus took bread, blessed, and brake, Markxiv. and gave to them, and said : Take, eat, this is my body. And he took the cup, 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." iMs? 1 * Here Matthew and Mark do agree, not only in the matter, but also almost fully in the form of words, 2 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, u 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, M 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 Lu kexxii. [ 2 The words in Italics arc not in the editions of this treatise sub- sequent to 155G. Ed.] 8 A BRIEF DECLARATION 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 f u H* xxii - Testament in my blood, which is shed for you." 19, 20. J J St Paul setteth forth Christ's supper thus : i Cor. xi. " The Lord Jesus, the same niorht in the which he was 7 o 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 i Cor. xi. Lord's death until he come." 23— C5. Here, where St Luke saith, " which is given ;" 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 folio weth 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 i 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?' OP THE LORD'S SUPPER. 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 1 cor. xi. 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 born 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, I 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 Messalonians, which otherwise be called Eutichites, 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 Lord's meat, and their own. And because charity would, that we should (if it be possible, and so far as we may with the safeguard of good conscience, and maintenance of the truth) 10 A BRIEF DECLARATION agree with all men; therefore, methinks, it is not charitably clone, to burden 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 win an d so to multiply the debate, the which, the more it doth belie no r J man. increase, the further it doth depart irom the unity that the true Christian 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 much speak against the devil, yet in that thou liest, indeed thou workcst the devil's work; thou dost him service, and takcst the devil's part." Therapists Now, whether then do they godly and charitably, which preachers of e ither 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 braid 1 OK that do say, that such do make the holy sacrament of the blessed body and blood of Christ 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, Ephcs. 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 1 learned man, either old or new, doth stand in 2 ), 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 Paul's words do require that the bread which we break is the partaking of [ l Moderately learned. Ed.] [ 2 Doth stand in — doth agree. Ed.] OF THE LORD^ SUPPER. 11 the body of Christ : 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 l Cor - viii - we eat, it advantageth us nothing ;" or, " if we eat not, we want nothing thereby 11 ) are not spoken of the Lord's table, but of other common meats. Thus then hitherto yet we all agree. But now let us wherein the . i mi i t controversy see wherein the dissension doth stand. The understanding consisted. 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? 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 corporal 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 offered in deed unto the heavenly Father by the priest, or no? Or whether the evil man receiveth the natural body of Christ, or no 2 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, for the 12 A BRIEF DECLARATION 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 glory, 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 unto 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 bodv 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 try out, as OF THE LORD'S SUPPER. IS 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 what kind grant, and what do they deny? Briefly, they deny the pre- fsfobe" sence of Christ's body in the natural substance of his human the Lord's and assumed nature, and grant the presence of the same by uppe grace : that is, they affirm and say, that the substance of the natural body and blood of Christ is only remaining in Matt. 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 the John i. 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 John 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 justitice, Mai. iv. 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 BRIEF DECLARATION all the controversies, which do properly 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 serve thee to name me worse ; — therefore here now I will, by God's grace, not only shortly, but also clearly and plainly as I can, make thee to know, whether of the aforesaid two answers to the for- mer principal state and chief point doth like 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 t^o 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 laws (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 truth of God's word. And yet I will do it under this protestation, call me a Protestant who listeth, I pass Aprotes- not thereof 1 . My protestation shall be thus: that my mind is and ever shall be, (God willing), to set forth sincerely the true sense and meaning (to the best of my 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 £ l I pass not thereof. I care not for it. Ed.] tation. OP THE LORd's SUPPER. 15 judgment .in this my writing, and in all other mine affairs, unto those of Christ's Church, which be trulv learned in God'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 unto the chief 2 question and principal point, I am persuaded to be the very true meaning and sense of God's holy word ; that is, that the Answer to 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 words do agree; saying, that " Jesus Christ caii- took bread, gave thanks, brake, and gave to the disciples, J ,r ™ d hi * 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 body. 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." l3S 2.' 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 perpetual 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, which he took, brake, and gave them, could not be in any wise his [ 2 The words in Italics are wanting in the editions subsequent to 155G. Ed.] 16 A BRIEF DECLARATION Objection. Mark xiv. Answer. It is niennt of a book tirst set fortli under the name of Marcus Antonius Constan- tius, and afterward of Stephen Gardiner] Bishop of Winchester. Acts ii. Ibidsm. Acts x.\. 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 bread 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 the contrary opinion, which do deny, that that, which Christ did take, he brake. For, say they, after his taking, he blessed it, as Mark 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 form thereof. Unto this objection T 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 manifesto confound this fan- tastical invention, first invented, I ween, of Pope Innocentius 1 , 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 Cod? 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 followeth, that after the thanks- giving 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 I " 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, &c." St Paul, which setteth forth the most fully in his writings both the doctrine and the right use of the [' Innocent III., in the fourth Lateran Council, held a.d. 1215. Ed.] OP THE LORD^ SUPPER. Vj Lord's supper, and the sacramental eating and drinking of i cor. x. Christ's body and blood, calleth it five times, " bread," 1 Cor - xi - a 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 l Cor - x - Christ. But Christ's mystical body is the congregation of T e 1 ^ e s ^ l e l cond Christians. Now no man was ever so fond, as to say, that that sacramental bread is transubstantiated and changed 1 Cor - x - into the substance of the congregation. Wherefore no man should likewise think or say, that the bread is transub- stantiated and changed into the natural substance of Christ'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 nw third argument, grounded upon The third m . i argument. 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. Christ's words are these, after the words said Mark xiv. upon the cup 2 : "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 natural 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, Aeyto oe vfxiv oti ov pr\ ttioj aV apn etc tout 01/ tov jevvr]- /irtTo? ti77 [DaaiXeia. tov carpus pov. Mattll. xxvi. 29.] 2 Tridley.1 18 A BRIEF DECLARATION and here did promise somewhat more to speak ; and that is this: If the transubstantiation be made by this word "blessed" in Mark, said upon the bread, as Innocentius, that Pope, did say ; then surely, seeing that word is not said of Christ, neither of any of the Evangelists, nor in St Paul, upon the cup, there is no transubstantiation of the wine at all. For where the cause doth fail, there cannot follow the effect. But the sacramental bread, and the sacramental wine, do both remain in their natural substance alike; and if the one be not changed, as of the sacramental wine it appeareth evidently, then there is not any such transub- stantiation in neither of them both. All, 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 affirm this change to be made by a certain form of prescript words, and none other. But what 1 they be that make the change either of the one or of the other, undoubtedly even they, that do write most finely in these our days, almost confess plainly that they cannot tell. For although they grant to certain of the old doctors, as Chrysostom and Ambrose, that these Winchester words, " This is my body, 11 are the words of consecration of in the an- J * swertothe the sacrament of the body: "yet, say they, "these words 4Sth objec- j j j j tion. may well be so called, because they do assure us of the consecration thereof, whether it be done before these words be spoken, or no. 11 But, as for this their 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 Mark, because, I ween, they seemed with what to them most clear. But here I would know, whether it is popish credible or no, that Luke and Paul, when they celebrated I" given, the 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 LORIES SUPPER. 19 because he was a physician, whether some will grant that 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 bv the Bishop, " Take thou authority to Peter and / . Paul were sacrifice for the quick and the dead," I cannot tell. But, no priests . . . of the po- lf 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, which 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 Christ 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 of l Cor - 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 he had given them before, and now rehearseth in his Epistle? 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 spake 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 2—2 20 A BRIEF DECLARATION Two neces- sary notes. the bread? If this be granted, which 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 transubstantiation of the cup into the substance of x 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 note two things : first, that this word (" is") . hath no such 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 LOR^S SUPPER. 21 but in understanding that, which was in the cup, by the cup, that is a figurative speech. Yea, and also thou canst Note wen 17 or » ^ the papists' not verify, or truly say of that (whether thou sayest it was <*ror con- 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 figure where the place so re- quireth to be understood, as vainly to make it a figurative 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 Be Doctrina Christiana, giveth divers learned lessons, Aug-.dedoct. 7 ° Christiana, very necessary to be known of the student in God's word. Hfc iii. c. 16. Of the which one I will rehearse, which is this: "If 277 (saith he) "the Scripture doth seem to command a thing which is wicked or ungodly, or to forbid a thing that charity doth require; then know thou (saith he) that the speech is figur- ative." And, for example, he bringeth the saying of Christ in the 6th chapter of St John: "Except ye eat the flesh of the Son of Man, and drink his blood, ye cannot have life in you. ,, It seemeth to command a wicked or an un- godly thing. Wherefore 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 [ 2 Si autem flagitium aut facinus videtur jubere, aut utilitatem aut bcneficentiam vetare, figurata est. K Nisi manducaveritis (inquit) carnem filii hominis, et sanguinem biberitis, non habebitis vitam in vobis." Faci- nus vel flagitium videtur jubere: figura est ergo, praecipiens, passioni Dominicae communicandum, et suaviter atque utiliter recondendum in memoria quod pro nobis caro ejus crucifixa et vulnerata sit. S. Augustini de doctr. Christ, lib. in. c. 16. Op. Ed. Ben. Par. 1679, vol. ii. col. 52. Ed.] 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 h£ T a!iswe« ^ et an y man ' tftat ^differently understandeth the Latin tongue, and226ti st reac * tne P* ace m ^ Augustine: and, if he perceive not clearly objection, g^ 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 surely 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 his blood, figuratively, but also the very true meaning and understanding of the same. For if to command to eat the flesh of the Son of Man, and to drink 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 his words in the 6th chapter of St John; and therefore must even by the same reason be like- wise understanded and expounded figuratively and spiritually, 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: u Do this in the remembrance of me. 11 Which words, surely, were the key that opened and revealed this spiritual and godly exposition unto St Augustine. But I have tarried longer in setting 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 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 differeth from them all ; yea, and addeth to the words of Christ, spoken upon the cup, these words, mysterium fidei, that is, "the mystery of faith;" which 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 his 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 the Sacra- sacrament of the blood abused, when it is denied unto the ment in the . Latin mass. lay people, clean contrary unto God's most certain word ; for why, I do beseech thee, should the sacrament of Christ's blood be denied unto the lay Christians, more than to the priest? Did not Christ shed his 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, mysterium fidei ? Alas ! alas ! I fear me, this is before God mysterium iniquitatis, the mystery of iniquity, such as Paul speaketh of in his Epistle to the Thessalonians. The Lord be merciful IJ^j "• unto us, and bless us, and lighten his countenance upon us, and be merciful unto us ; that we may know thy way 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 his will and pleasure) that bitter root ! To speak of this oblation; how much it is injurious unto The mass a ** sacrifice m- Christ's passion, how it cannot but with high blasphemy, and •gjjgj? t0 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 Hcb.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 further. For only in this my scribbling I intended to search out and set forth by the Scriptures (according to God's gracious gift of my poor knowledge), whether the true sense and meaning of Christ's words in the institution of his 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 Saviour's blessed body and Gardiner in blood. Yet there remaineth one vain quiddity of Duns in to the 15th this 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 Christ 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 follow eth the word, 'is,' that is, by predica- tum, as the logician doth speak :" and therefore he callcth this pronoun demonstrative " this," individuum vagum, 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^ SUPPER. 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 11 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, 1 '* as to say, " This cup is my blood," meaning by the cup, as the nature 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 1 , 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 V 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, O 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, Gardiner to " this," in Christ's words, when he saith : " This is my jection. 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 I 1 Subaudi — it is all one. Ed.] 26 A BRIEF DECLARATION their transubstantiation : 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 wrought the transub- stantiation, when Christ did first institute his sacrament. ii?°E e ?It US Wherein Innocentius a , a Bishop of Rome, of the latter days, lib. v. ep. an d 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 hoc est corpus meum, "this is my body." Duns, tllCTTISGlVCS do not a- therefore, with his sect, because he putteth the change be- fore, must needs say, that " this," when Christ 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 "this" 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 transubstantiation to be wrought by these words of Christ, " This is my body," and do say, that, when the whole sen- tence was finished, then this 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 Christ'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 Christ's words to be true, demonstrating the substance, which, in the demonstration, is but bread, and say thereof, "This is my body," that is, as they say, the natural substance of Christ's body ; except they would say, that the verb "is" signifieth, "is made," or "is changed into?" And so then, if the same verb " is" be of the same effect in Christ's words spoken upon the cup, and rehearsed by Luke and Paul; the cup, or the wine in the cup, must a See note A. at the end of the volume. OF THE LORD^ SUPPER. 27 be made or turned into the New Testament, as was de- clared before. There be some among the transubstantiators, which walk w {J£^jjt er . 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 ("urn") in this sentence, hoc est corpus meum: and they do allow Duns 1 fantastical imagination of individuum mgum, 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 11 ) demonstrateth the substance of bread: and the other saith; " No, not so; the bread is gone, and it demonstrateth a substance, which is Christ's body." " Tush," saith the third man, "ye understand nothing Gardiner to at all : they agree well enough in the chief point, which is jection. the ground of all ; that is, both do agree and bear witness, that there is transubstantiation. 1 ' 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 wicked judges against Susanna. For against Christ the false witnesses did agree, no doubt, God-makers ° ( m ° a^ree 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 ? 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 T J 1 ^ con 1 ^ ent ' & of the old writers, than is convenient for a man of my poor learning authors - 28 A BRIEF DECLARATION and simple wit for to do; and because also I am indeed persuaded, that the old ecclesiastical writers understood the true meaning of Christ in this matter; and have both so truly and so plainly set it forth in certain places of their writings, that no man, which will vouchsafe to read them, and without prejudice of a corrupt judgment will indifferently weigh 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. When I speak of ecclesiastical writers, I mean of such as were before the wicked usurpation of the See of Rome was grown so immeasurably great, that not only with tyrannical power, but also with corrupt doctrine, it began to subvert Christ's Gospel, and to turn 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 I will not be tedious, I will rehearse but few : that is, three old writers of the Greek church, and other three of the Latin church, which do seem unto me to be in this matter most plain : the Greek authors are Origen, Chrysostom, and Theodoret: the Latin are Ter- tullian, 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 true meaning to a contrary 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 should 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, when eloquence, craft, and fineness of wit, have done all that they can. Now let us hear the old writers of the Greek church. orison. Origen, which lived above twelve hundred and fifty years m>. Vi. cap. ago; a man, for the excellency of his learning, so highly 3. f ' or the >w ( UNIVERSITY ) of the lord's sup^b^l/forj^^^ 29 esteemed in Christ's church, that he was counted and judged the singular teacher, in his time, of Christ's religion, 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: ul But if any thing enter into the mouth, it ^tux™ 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 par- JJfonsTn" liament house, and in both the universities of Cambridge and ^^house Oxford, they that defended transubstantiation said, that this SSiVersJ? 16 part of Origen was but set forth of late by Erasmus, and ties - therefore is to be suspected. But how vain this their an- Q 1 Tlau to elairopevofxevov eh to ev^rjv, Kara Tt]v dvaXoyiav Trjs TricrTeois (acpeXifXov yiveTCti, k than to declare, that the bread abideth so still? And jection. y et this so plain a place some are not ashamed thus shame- fully to elude, saying : H We grant the nature of bread remaineth still thus, for that it may be seen, felt, and tasted; and yet the corporeal substance of the bread therefore is gone, lest two bodies should be confused together, and Christ should be thought impanate." 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 nature of bread remaineth so still, 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 antequam sanctificetur panis, Panem nominamus, di- vina autem ilium sanctificante gratia, mediante Sacerdote, liberates est quidem appellatione panis, dignus autem habitus est dominici corporis appellatione, etiamsi natura panis in eo permansit. S. Chrysostomi Op. Ep. ad Caesarium Monachum. Ed. Ben. Par. vol. iii. p. 744.— 1717. En.] [ a See note B. at the end of the volume. En.] OF 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 nature, 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. 1. Eutyclien thus: " 2 He that called his natural 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 writer saith ? 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 where is then the Papists'' transubstantiation \ 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 doctrine, whom he calleth Orthodoxus: " 3 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 £ 2 'O yap dt] to (pvarei a-ca/xa crlrou Kai apTOv irpoaayopevaas, ku\ av TraXiv eavTOv aixireXov ovofxaaras, outos tcc oputfxeva that the truth, which is so plainly told, should her^nd'sT not have P lace - " This author wrote" (say they) "before theTa'ter^ tne determination of the church." As who would say, what- eth'takfnpP" soever that wicked man Innocentius, the Pope of Rome, Tap n '4. lb * lx ' determined in his congregations witli his monks and friars, that must needs be (for so Duns saith) holden for an article, and of the substance of our faith. So answered Some do charge this author, that he was suspected to be man in the a Nestorian : which thing, in Chalcedon council, was tried, Convocation ° 7 House. and proved to be false. But the foulest shift of all, and yet the best that they can find in this matter, when none other will serve, is to say, that Theodoret understandeth by the word substance accidents, and not substance indeed. This gloss is like a gloss of a lawyer upon a decree, the text whereof beginneth thus: Statuimus, that is, "we de- cree." The gloss of the lawyer (after many other pretty shifts there set forth, which he thinketh will not well serve to his purpose), therefore at the last, to clear the matter, he saith thus: "after the mind of one lawyer, vel die" (saith he) "statuimus, id est, abrogamus 1 " that is, as expounded, Distinc. 4. " we d decree, that is, we do abrogate or disannul." Is cap. Statui- o mus - not this a worthy and goodly gloss I Who will not say, but he is worthy in the law to be retained of counsel, that can gloss so well, and find in a matter of difficulty such [' The words "vel die" do not occur in the passage. Decrcta Gratiani. Ed. Par. 1585, p. 14. Ed.] OF THE LORD^S SUPPER. 37 fine shifts? And yet this is the law, or at the least the gloss of the law. And therefore who can tell what peril a man may incur to speak against it; except he were a lawyer indeed, which can keep himself out of the briers, what wind soever may blow? Hitherto ye have heard the writers of the Greek church, not all what they do say, for that were a labour too great for to gather, and too tedious for the reader, but one or two places of every one. The which how plain, and how full and clear they be against the error of transubstantiation, I refer it to the judgment of the indifferent reader. And now I will likewise rehearse the sayings of other three old ancient writers of the Latin Church, and so make an end. And first I will begin with Tertullian; whom Cyprian, the Tertulhan « holy martyr, so highly esteemed, that, whensoever he would have his book, he was wont to say, " Give me the master." This old writer, in his fourth book against Marcion, the heretic, saith thus: " x Jesus made the bread, which he took and distributed to his disciples, his body, saying, This is my body: that is to say (saith Tertullian), a figure of my body." In this place it is plain that, after Tertullian 1 s exposition, U5^ V M C " C * Christ meant not, by calling the bread his body and the 40 - wine his blood, that either the bread was his natural body or the wine his natural blood : but he called them his body and blood, because he would institute them to be unto us sacraments, that is, holy tokens and signs of his body and of his blood ; that, by them remembering and firmly believing the benefits procured to us by his body, which was torn and crucified for us, and of (by) his blood which was shed for us upon the cross, and so with thanks receiving these holy sacraments according to Christ's institution, (we) might by the same be spiritually nourished and fed to the increase of all godliness in us here in our pilgrimage and journey, wherein we walk unto everlasting life. This was undoubtedly Christ our Saviour's mind, and this is Tertullian's exposition. The wrangling, that the Papists do make to elude this saying of Tertullian, is so far out of frame, that it even [* Acceptum panem et distributum discipulis corpus suum ilium fecit, " hoc est corpus meum" dicendo: id est, figura corporis mei. Tertul. Adv. Mar. lib. iv. c. 40. Op. Ed. Par. 1641, p. 571. Ed.] 38 A BRIEF DECLARATION Gardiner to the 16th ob- jection. Tertullian, lib. i. cap. 14, contra Marcion. St Augus- tine. wearieth me to think on it. "Tertullian writeth here (say they) as none hath done hitherto before him, neither yet any other catholic man after him." This saying is too manifestly false : for Origen, Hilary, Ambrose, Basil, Gregory Nazianzen, St Augustine, and other old authors likewise, do call the sacrament a figure of Chrises body. And where they say, that Tertullian wrote this when he was in a heat of disputation with an heretic, coveting by all means to overthrow his adversary; as who should say, he would not take heed what he did say, and specially what he would write in so high a matter, so that he might have the better hand of his adversary ; is this credible to be true in any godly wise man? How much less then is it worthy to be thought or credited in a man of so great a wit, learning, and excellency, as Tertullian is worthily es- teemed ever to have been? Likewise this author in his first book against the same heretic Marcion writeth thus: ul God did not reject bread, which is his creature ; for by it he hath made a representa- tion of his body." Now I pray you, what is this to say, that Christ hath made a representation (by bread) of his body, but that Christ had instituted and ordained bread to be a sacrament, for to represent unto us his body? Now, whether the representation of one thing by another requireth the corporeal presence of the thing which is so represented or no, every man that hath understanding is able in this point (the matter is so clear of itself), to be a sufficient judge. The second doctor and writer of the Latin church, whose saying I promised to set forth, is St Augustine, of whose learning and estimation I need not to speak. For all the church of Christ both hath and ever hath had him for a man of most singular learning, wit, and diligence, both in setting forth the true doctrine of Christ's religion, and also in defence of the same against heretics. This author, as he hath written most plenteously in other [ l Sed ille quidem usque nunc nee aquam reprobavit creatoris qua suos abluit, nee oleum quo suos unguit, nee mellis et lactis societatem qua suos infantat, nee panem quo ipsum corpus suum reprsesentat. Ter- tul. Cont. Mar. lib. i. c. 14. Op. Ed. Par. 1641, pp. 439, 440. Ed.] OP THE LORD'S SUPPER. 39 # matters of our faith, so likewise on this argument he hath written at large in many of his works so plainly against this error of transubstantiation, that the Papists love least to hear of him of all other writers; partly for his authority, and partly because he openeth the matter more fully than any other doth. Therefore I will rehearse more places of him, than heretofore I have done of the other. And first, what can be more plain, than that which he writeth upon the 98th Psalm, speaking of the sacrament of p^Jj»° the Lord's body and blood ; and rehearsing (as it were) Christ's words to his disciples, after this manner? " 2 It is not this body, which ye do see, that ye shall eat, neither shall ye drink this blood, which the soldiers that crucified me shall spill or shed : I do commend unto you a mystery, or a sacrament, which spiritually understood shall give you life."" Now, if Christ had no more natural and corporal bodies, but that one which they then presently both heard and saw, nor other natural blood, but that which was in the same body, and the which the soldiers did afterward cruelly shed upon the cross ; and neither this body nor this blood was (by this declaration of St Augustine) either to be eaten or drunken, but the mystery thereof spiritually to be under - standed ; then I conclude (if this saying and exposition of St Augustine be true), that the mystery, which the disciples should eat, was not the natural body of Christ, but a mys- tery of the same, spiritually to be understanded. For as St Augustine saith, in his 20th book, " 3 Christ's Aug. contra flesh and blood was in the Old Testament promised by simih- lib. xx. cap. tudes and signs of their sacrifices, and was exhibited in deed and in truth upon the cross: but the same is cele- brated by a sacrament of remembrance upon the altar." [ 2 Non hoc corpus, quod videtis, manducaturi estis; et bibituri ilium sanguinem, quern fusuri sunt qui me crucifigent. Sacramentum ali- quod vobis commendavi ; quod, spiritaliter intellectum, vivificabit vos. S. Aug. in Psal. xcviii. Op. Ed. Ben. Par. vol. iv. col. 1066. Basil Edit, vol. viii. col. 1105. Ed.] [ 3 Hujus sacrificii caro et sanguis ante adventum Christi per victi- marum similitudinem promittebatur, in passione Christi per ipsam veri- tatem reddebatur, post adscensum Christi per sacramentum memorise celebratur. S. Aug. cont. Faust, lib. xx. c. 98. Op. Ed. Ben. Par. torn, viii. col. 348. Ed.] 40 A BRIEF DECLARATION De Fide, ad •Petrum,cap 19. Augustine in Ps. iii. Augustine, Ep. 23. And in his book De Fide ad Petrum, cap. 19, he saith, that U1 ln these sacrifices, (meaning of the old law,) it is figu- ratively signified what was then to be given : but in this sacrifice it is evidently signified, what is already given (under- standing in the sacrifice upon the altar), the remembrance and thanksgiving for the flesh, which he offered for us upon the cross :" as in the same place evidently there it may appear. Another evident and clear place, wherein it appeareth, that by the sacramental bread, which Christ called his body, he meant " a figure of his body," is upon the third Psalm, where St Augustine speaketh thus in plain terms : " Christ did admit Judas unto the feast, in the which he com- mended unto his disciples the figure of his body 2 ? This was Chrises last supper before his passion, wherein he did ordain the sacrament of his body, as all learned men do agree. St Augustine also in his 23rd Epistle to Bonifacius teacheth how sacraments do bear the names of the things whereof they be sacraments, both in baptism and in the Lord's table; even as we call every Good Friday the day of Christ's passion, and every Easter Day the day of Christ's resurrection ; when, in very deed, there was but one day wherein he suffered, and but one day wherein he rose. And why do we then call them so, which are not so indeed, but because they are in like time and course of the year, as those days were wherein those things were done ? " Was Christ [ l In illis enim camalibus victimis figuratio fuit carnis Christ i, quam pro peccatis nostris ipse sine peccato fuerat oblaturus, et san- guinis quern erat efFusurus in remissionem peccatorum nostrorum; in isto autem sacrificio gratiarum actio atque commemoratio est camis Christi quam pro nobis obtulit et sanguinis quern pro nobis idem Deus effudit. Fulgentius, Edit. Lug. 1633. The Liber ad Petrum de Fide is a work not of Augustine, but of Fulgentius. In the Benedictine Edition of St Augustine, printed at Paris, 1679, the book is prefaced with an Admonitio commencing thus : Liber "de fide ad Petrum" inter Augustini opera olim impressus est, veterum aliquot manuscriptorum auctoritate, verum non esse Augus- tini probe monstravit Erasmus ex ipsa phrasi, aliisque argumentis quae hie referre superfluum putamus. Nam indubitatus ejus auctor a nemine jam ignoratur Fulgentius. Ed.] [ 2 Cum adhibuit ad convivium in quo corporis et sanguinis sui figu- ram discipulis commendavit et tradidit. S. Aug. in Psal. iii. Op. Ben. Ed. Par. vol. iv. col. 7. Ed.] OF THE LORD'S SUPPER. 41 (saith St Augustine) offered any more but once ? And he offered himself. And yet in a sacrament or representation, not only every solemn feast of Easter, but also every day to the people he is offered. So that he doth not lie, that saith, ' He is every day offered.' For if sacraments had not some similitude or likeness of those things, whereof they be sacraments, they could in no wise be sacraments: and, for their similitudes and likeness, commonly they have the names of the things whereof they be sacraments. Therefore, as after a certain manner of speech the sacrament of Christ's body is Christ's body, the sacrament of Christ's blood is Christ's blood; so likewise the sacrament of faith is faith 3 ." After this manner of speech, St Augustine teacheth in Quest. 57, his question, Super Lemticum et cont. Adamantum, it is " said in Scripture, that seven ears of corn be seven years ; and 'the rock was Christ;' and 'blood is the soul 4 :' the which last saying (saith St Augustine in his book cont. Ad- ^ p *§Sf ,cap * amant. h ) is understanded to be spoken in a sign or figure ; for the Lord himself did not stick to say, ' This is my body,' [ 3 Nonne semel immolatus est Christus in seipso ? et tamen in Sacra- mento non solum per omnes Paschae solemnitates, sed omni die populis immolatur, nee utique mentitur qui interrogatus eum respondent im- molari. Si enim sacramenta quamdam similitudinem earum rerum quarum sacramenta sunt, non haberent, omnino sacramenta non essent; ex hac autem similitudine plerumque etiam ipsarum rerum nomina accipiunt. Sicut ergo, secundum quemdam modum, sacramentum cor- poris Christi corpus Christi est, sacramentum sanguinis Christi sanguis Christi est ; ita sacramentum fidei fides est. S. Aug. Epist. xxiii. Op. Ed. Ben. Par. 1679. vol. ii. col. 267. F. Ed.] [ 4 Solet autem res quao significat ejus rei nomine quam significat nuncupari, sicut scriptum est, septem spicse septem anni sunt; non enirn dixit, septem annos significant. Septem boves septem anni sunt, et multa hujusmodi. Hinc est quod dictum est, Petra erat Christus; non enim dixit, Petra significat Christum, sed tanquam hoc esset quod uti- que per substantiam non hoc erat, sed per significationem. Sic et sanguis quoniam propter vitalem corpulentiam animam significat in sacramentis, anima dictus est. S. Aug. Qusest. 57. lib. in. Op. Ed. Ben. Par. vol. iii. col. 516. En.] [ 5 Nam ex eo quod scriptum est sanguinem pecoris animam ejus esse, praeter id quod supra dixi, non ad me pertinere quid agatur de pecoris anima, possum etiam interpretari prseceptum illud, in signo esse positum; non enim Dominus dubitavit dicere, "Hoc est corpus meum," cum signum daret corporis sui. S. Aug. Epist. cu. c. 12. sect. 3. Op. Ed. Ben. Par. vol. iii. col. 124. Ed.] 42 A BRIEF DECLARATION when he gave the sign of his body." " For we must not consider in sacraments (saith St Augustine in another place) what they be, but what they do signify. For they be signs of things, being one thing in themselves, and yet signifying contra another thing 1 ." " For the heavenly bread (saith he), speak- num, lib. ii. ing of the sacramental bread, by some manner of speech is called Christ's body, when in very deed it is the sacrament of his body, &c." What can be more plain or more clearly spoken, than are these places of St Augustine before rehearsed, if men were not obstinately bent to maintain an untruth, and to receive nothing, whatsoever doth set it forth? Yet one place more of St Augustine will I allege, which is very clear to this purpose, that Christ's natural body is in heaven, and not here corporally in the sacrament, and so let him depart. Au^. Tract. In his 51st Treatise, which he writeth upon John, he Evan. cap. teacheth plainly and clearly, how Christ, being both God and man, is both here after a certain manner, and yet in heaven, and not here in his natural body and substance which he took of the blessed Virgin Mary, speaking thus of Christ, and saying, " 2 I3y his divine majesty, by his provi- [ l Hacc enim sacramenta sunt, in quibus non quid suit, sed quid os- tendant semper adtenditur, quoniam signa sunt rerum, aliud existentia, aliud significantia. S. Aug. cont. Max. lib. n. c. 22. Op. Ed. Ben. Par. vol. viii. col. 725. Ed.] [_ a Accipiant hoc et boni, sed non sint soliciti; loquebatur enim de praesentia corporis sui. Nam secundum majestatem suam, secundum providentiam, secundum ineffabilem et invisibilem gratiam, impletur quod ab eo dictum est, "Ecce ego vobiscum sum usque in consum- mationem saeculi." Secundum carnem vero quam Verbum assumsit, secundum id quod de virgine natus est, secundum id quod a Judaeis prehensus est, quod ligno confixus, quod de cruce depositus, quod lin- teis involutus, quod in sepulchro conditus, quod in resurrectione mani- festatus, non semper habebitis vobiscum. Quare ? Quoniam conversatus est secundum corporis praesentiam quadraginta diebus cum discipulis suis, et, eis deducentibus videndo, non sequendo, adscendit in coelum, et non est hie. Ibi est enim et sedet ad dexteram Patris, et hie est: non enim recessit praesentia majestatis. Aliter, secundum praesentiam majestatis, semper habemus Christum: secundum praesentiam carnis, recte dictum est discipulis, " me autem non semper habebitis." Habuit enim ilium Ecclesia secundum praesentiam carnis paucis diebus; modo fide tenet, oculis non videt. S. Aug. Tract li. in Johan. Ev. c. 12. Op. Ed. Ben. Par. 1679, torn. iii. pars iii. col. 634. Ed.] OF THE LORD'S SUPPER. 43 dence, by his unspeakable and invisible grace, that is fulfilled which he spake, i Behold, I am with you unto the end of the world.' But as concerning his flesh which he took in his incarnation ; as touching that which was born of the Virgin; as concerning that which was apprehended by the Jews, and crucified upon a tree, and taken down from the cross, wrapped in linen clothes, and buried, and rose again, and appeared after his resurrection; as concerning that flesh, he said, l Ye shall not ever have me with you.' Why so | For, as concerning his flesh, he was conversant with his dis- ciples forty days; and, they accompanying, seeing, and not following him, he went up into heaven, and is not here. By the presence of his divine majesty, he did not depart; as concerning the presence of his divine majesty, we have Christ ever with us: but, as concerning the presence of his flesh, he said truly to his disciples, • Ye shall not ever have me with you. 1 For, as concerning the presence of his flesh, the church had him but a few days: now it holdeth him by faith, though it see him not. ,, Thus much St Augustine speaketh, repeating one thing so often ; and all to declare and teach how we should un- derstand the manner of Christ's being here with us, which is by his grace, by his providence, and by his divine nature; and how he is absent by his natural body which was born of the Virgin Mary, died, and rose for us, and is ascended into heaven, and there sitteth, as it is in the articles of our faith, on the right hand of God, and thence, (and from none other place, saith St Augustine) he shall come on the latter day, to judge the quick and the dead. At the which day, the righteous shall then lift up their heads: and the light of God's truth shall so shine, that falsehood and errors shall be put unto perpetual confusion. Righteousness shall have the upper hand, and truth that day shall bear away the victory ; and all the enemies thereof be quite overthrown, to be trodden under foot for evermore. Lord, Lord, I be- seech thee, hasten this day. Then shalt thou be glorified with the glory due unto thy holy name and unto thy divine majesty; and we shall sing unto thee, in all joy and felicity, laud and praise for evermore. Amen. Here now would I make an end: for methinks St Augus- 44 A BRIEF DECLARATION tine is in this matter so full and plain, and of that authority, that it should not need, after this his declaration, being so firmly grounded upon God's word, and so well agreeing with other ancient authors, to bring in for the confirmation of this matter any more. And yet I said, I would allege three of the Latin church, to testify the truth in this cause. Now, Geiasius. therefore, the last of all shall be Gelasius, which was a bishop of Rome; but one that was bishop of that see, before the wicked usurpation and tyranny thereof spread abroad and burst out into all the world. For this man was before Bonifacius, yea, and Gregory the First, in whose days both corruption of doctrine and tyrannical usurpation did chiefly grow, and had the upper hand. Gelasius, in an epistle of the two natures of Christ, (contra Eutychen^) writeth thus : " The sacraments of the body and blood of Christ, which we receive, are godly things, whereby, and by the same, we are made partakers of the divine nature; and yet, nevertheless, the substance or nature of the bread and wine doth not depart or go away 1 ." Note these words, I beseech you; and consider, whether any thing can be more plainly spoken, than these words against the error of transubstantiation ; which is the ground and bitter root, whereupon spring all the horrible errors before rehearsed. Wherefore, seeing that the falsehood hereof doth appear so manifestly and by so many ways, so plainly, so clearly, and so fully, that no man needeth to be deceived, but he that will not see, or will not understand ; let us all that do love the truth embrace it, and forsake the falsehood. For he that loveth the truth is of God : and the lack of the love thereof is the cause why God suffereth men to fall into errors, and to perish therein ; yea, and, as St Paul saith, why he sendeth unto them illusions, that they believe lies, unto [} Certe sacramenta, qua? sumimus, corporis ct sanguinis Christi, divina res est; propter quod et per eadem, divinse efficimur consortes naturae: et tamen esse non desinit substantia vel natura panis et vini; et certe imago et similitudo corporis et sanguinis Christi in actione mysteriorum celebrantur. Gelasii Op. adv. Eutych. et Nest, de duab. Christ. Natur. in Bibliotheca Patrum, Colon. 1518. Sec. v. Tart in. p. 671. Ed.~| op the lord's supper. 45 their own condemnation: "because (saith he) they loved not the truth." This truth, no doubt, is God's word: for Christ himself saith unto his Father, "Thy word is truth." The love John xviu and light whereof Almighty God our heavenly Father give us, and lighten it in our hearts by his holy Spirit, through Jesus Christ our Lord. Amen. Vincet Veritas. PITEOUS LAMENTATION OF THE MISERABLE ESTATE OF THE CHURCH IN ENGLAND, IN THE TIME OF THE LATE REVOLT FROM THE GOSPEL. WRITTEN BY NICHOLAS RIDLEY, BISHOP OF LONDON. graces ®dF ®w right use which had brought them out of that horrible blindness and an Omnia Romce venalia, money. a ^11 things for money are set to sale at Rome?" Was not that a worthy commendation of Christ's vicar in earth, that was written of our holy father, one of the Alexanders, a bishop of Rome, thus I ween in Latin : Vendit Alexander claves, altaria, Christum ; Vendere jure potest, emerat Me prius. These two verses in Latin, I have read thus of one translated into English rhyme : Vrrscs a- Alexander our holy father, the Pope of Rome, gainst Pope i Alexander Selleth for money both right and doom: And to sale the holy father doth not stick to set All kinds of holiness, ready money for to get: And eke Christ himself he dare be bold, To chop and change for silver and gold. And why should any think this to be sore? For what doth he sell, but that he bought before? I grant these verses to be light gear, and the verse is but rude ; but, alas ! such conditions were more wicked and lewd than any wit could express. If these had been but the faults of one or a few in number, they had been less pernicious, and might have been taken for personal crimes, not to be imputed unto that See : but now, alas, the matter is more than evident to all that hath godly under- standing, that these crimes be grounded upon laws, be es- A PITEOUS LAMENTATION. 55 ome tablished by custom, and set forth by all kind of wicked doctrine, falsehood, and craft: and therefore are not now to be esteemed for any one man's or of a few men's personal crimes, but are now by laws, custom, and doctrine, incorpo- rated into that wicked See ; and maketh indeed the body of the beast, whereupon the abominable whore doth sit. But you would know, which be those merchandise, which I said this whore setteth forth to sell, for the which all her false prophets, with all their jugglings and crafty gloses, can- not bring one jot of God's word. Surely, surely, they be not only all these abominations which are come into the church of England already (whereof I have spoken somewhat before), but also an innumerable rabblement of abominations Abomina- /7 tions and and wicked abuses, which now must needs follow : as Popish JJjcke da- pardons, pilgrimages, Romish purgatory, Romish masses, Glared placebo et dirige, with trentals, and scala cceli, dispensations and immunities from all godly discipline, laws, and good order, pluralities, unions, tot quots, with a thousand more 1 . 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 Rome 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. 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 2 and such like light things, what need I to speak ? For every priest that can but read, hath power, they say, not only [} Placebo, dirige, etc. See note C. at the end of the volume. Ed.] [ 2 The forms for these and other offices may be found in the Rituale Romanum. Ed.] 56 A PITEOUS LAMENTATION. to do that, but also hath such power over Christ's body, as to make God and man, once at the least every day, of a wafer-cake 1 . 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 undefined law of the Lord, which turneth 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 The true word of God, that word of truth, which must be graven word of God, ' . and the within the heart, and then is able to save men's souls ; that office of the same de- wholesome seed, not mortal but immortal, of the eternal and clared. TV 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 word 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- [' A priest of the Roman church may perform mass once a day only, and then fasting. En.] 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 standeth in the profession of that faith, and obedience of those command- ments, which are 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 the 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; what 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 extreme judgment of the later day; who shall 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 standeth 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 Romish See, in these latter days, be as far distant the one from the other, as light and darkness, good 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 LAMENTATION. upon this talk is grounded, and by God's grace he may re- thauhese ce * ve some % nt - And unto the contemner I have nothing we 1 ?? written now to sa ^' ^ ut to renearse tne saying of the Prophet Esay, hi y themar! y wnich Paul s P ake to tn © Jews in the end of the Acts of the werenoHn Apostles. After he had expounded unto them the truth of which P we God's word, and declared unto them Christ, out of the law [Ed™556. °^ Moses and the Prophets, from morning to night, all the Ed -] day long, he said unto them that would not believe : " Well," said he, " spake the Holy Ghost unto our 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 1 ." Alas ! England, alas ! that this heavy plague of God should fall upon thee. Alas ! my dear beloved country, what thing is it now that may do thee good I 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 pour out his vengeance upon thee for thine own deserts? Canst thou be content to hear thy faults told thee 1 Alas ! thou hast heard oft, and wouldest never amend. England, thy faults of all degrees and sorts 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 cure their sore backs, spurned privily, and would not spare to speak evil of them, even unto the prince himself, and yet [' The texts are— Is. vi. 9; Mark iv. 12; Acts xxviii. 25, 26, 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 SmS neth name, were both in high displeasure, the one for shewing andXdiey his conscience secretly, but plainly and fully, in the Duke of fieDSSof Somerset's cause, and both of late, but specially Cranmer, for cau^e! set s repugning as they might against the late spoil of the church pijnm^ re ~ goods, taken away only by commandment of the higher powers, spolFof the without any law or order of justice, and without any request goods! 1 of consent of them to whom they did belong. As for Latimer, Bradford, 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 intolerable 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- The corrupt bendaries, doctors of the law, archdeacons, deans, yea, and peiiers in I may say, of bishops also, I fear me, for the most part, ward's time. 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 LAMENTATION. dissimulation in the worldly, knew well enough that he should bring to pass, and rule all even after his own will. ?oubie r evii. a Hypocrisy and dissimulation St Hierom doth call well a double wickedness, for neither it loveth the truth (which is one great evil), and also falsely it pretendeth, to deceive the simple, for another thing 1 . 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 knoweth, a great number received God's true word and high benefits with unthankful hearts. For it was great pity and a lanientable thing, 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 again, as for alms deeds, which are taught in God's ness that © was in that word (whereby we are certain that God is pleased with them, time to good \ J r > works. an d d th 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 public provision that the poverty that might labour, should have wherewith to labour 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, [ J And it deceiveth the people, which is another evil. Ed.] A PITEOUS 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 . plague upon and bewailing the miserable state that now is ; for by this England . . . justly de- it may be perceived, how England hath deserved this just served. 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 miser- able state of Christ's church in England, and to leave fur- ther and more exquisite searching of the causes thereof unto God's secret and unsearchable judgments, let us see what is best now to be done for Christ's little 2 silly flock. This is one maxim and principle in Christ's 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 He exhort ° . . / # eth to con- looketh to have by Christ our Saviour everlasting life, let stant con - ^ . fession of 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 Christ's 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 ? * 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 Punishment of heretics kind of punishment, even to them which were heretics in- more gentle deed, as degradation, and deposition out of their rooms and tim e, and offices ; exile and banishment out of their dominions and used- countries ; and also (as it is read) the true bishops of Christ's church were sometime intercessors for the heretics unto princes, that they would not kill them, as is read of [ 2 See page 6, foot-note. En.] 62 A PITEOUS LAMENTATION. St Augustine. But as yet Antichrist'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 farther, the kind of death accustomably should be by sword, fire, and imprisonment. Therefore if thou, man of God, do purpose to abide in this realm, prepare and arm thyself to die : for both by Antichrist's accustomable laws, and these prophecies, there is no appearance or likelihood of any other thing, except thou wilt deny thy Master Christ, which is the loss at the last, both of body and soul, unto everlasting death. Therefore, my good brother or sister in Christ, 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 soul's health, is that which 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 liberty abroad. givenfn My counsel, I say, therefore is this, to fly from the plague, nf'perMcu- anc * *° get thee hence. I consider not only the subtleties of tion what to g a t an? an( j now ne \ s a^fe to deceive by his false persua- sions, if it were possible, even the chosen of God, and also the great frailty, which is oftentimes more in a man, than he doth know in himself, which in the time of temptation then will utter itself — I do not only consider these things, I say, but that our Master Christ, whose life was and is a perfect rule of the Christian man's life, that he himself avoided oftentimes the fury and madness of the Jews, by departing from the country or place. miSnedout Paul likewise, when he was sought in Damascus, and the counselled' gates of the city were laid in wait for him, he was conveyed reaim. artthe Dv night, let down in a basket out at a window over the wall : and Helias, the Prophet, fled the persecution of wicked Jeza- bel. And Christ our Saviour 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 PITEOUS LAMENTATION. 63 confessors and maintainors of Christ 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, 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, The abomi- , , . . ~, . , „ . , nation of and religion, contrary to Christ, and of the true serving and desolation worshipping of God, I understand to be that abomination : England. therefore now is the time in England for those words of Christ, Tunc, inquit, qui in Judea sunt fugiant ad montes. " Now then, 11 saith Christ, " let those that be in Judea fly to the mountains. 11 " Then, 11 saith he, — mark this Chrises "then" ; for truly I am persuaded, and I trust by the Spirit of God, that this "then 11 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 ! but pray, saith Christ, that your flight be not in winter, or on the Sabbath-day. 11 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 Christ com- the mountains : which signifieth places of safeguard, and all Sy a to the* such things which are able to defend from the plague : that mounta,ns - 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-bellied 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 11 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 :" 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 Christ 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 w inter, 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 Matthew's Gospel, which I now pass over: thou may est 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, my 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 jugum cum incredulis, that is, to join or couple our- 2 Cor. vi. selves with the unfaithful ; " for what fellowship can there be,' 1 saith he, "of righteousness with unrighteousness; what company hath light with darkness; or what agreement hath Christ with Belial ; or what part can the faithful have with the unfaithful ; or how doth the temple of God agree with 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 your 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 trust, 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 Counsel to and of most perfection : but boldly in Christ's cause to spend realm. a man's life is best of all and of most perfection, and to tner to ny 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 I would thou shouldest know, 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 wrestling 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- own swing to start up into the stage, or to cast themselves cation, and rocn run* either before or farther in danger than time and need shall ning into (ifinfrpr for. require. For undoubtedly when God seeth his time, and his bidden! 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 I 5 fRIDLEY.! 66 A PITEOUS LAMENTATION. own presumptuous provocation, shalt be lawfully called to do thy feat and to play thy part. The miserable end that one Quintus came unto, may be a warning and a fearful exam- ple, for all men to beware of presumption and rashness in such Euseb. things, as Eusebius writeth in Eccles. Historia, for evermore. Lib. iv. But a third sort of men there be, which also will be N 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 agreeable to God's word, I would be as glad to hear it, God is my witness, as who is the other. Yes, peradventure, 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 J n other countries somewhere this 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 Romish laws and customs, which have been used in England in the times past of Popery, 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 observing of them, thou shalt be compelled to break God's law, which 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 sendee, of lights of the A PITEOUS 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 1 . Thou must serve the turn, 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- bours 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 cus Ccesaris ? A hundred things more may be reckoned, England for ,, . , .. a good man, and many of more weight, and of more evident superstition either with- J ° . l out 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 pern of life, 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; 11 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 I have no confidence in them, but outwardly with my body ; I will 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? O my friend, beware for God's sake, and know that the invent not 6XCUS6S to subtleties of Satan are deep. He that is not able by God"^ cloke sin. word to perceive them, is heavily laden; pray therefore with [} Be imprisoned. Ed.] K Q 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 lawful 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, O man ; take heed what thou sayest. Man may be deceived, but no man may deceive God, for he is called, and is truly, KapSioyvivaT^^ that is to say, "the Searcher of the heart." Now, to give God thy heart is to give him thy whole heart, to love him, to dread him, and to trust in him above all other things. u He that hath my commandments", saith Christ, "and observeth and keepeth them, it is he that loveth me :" and to dread God above all other, is rather wil- lingly to incur the danger and peril of all fearful things, than willingly to do that thing which is contrary to his blessed will To trust in and commandment; and to trust in him above all things, is God, what it & ' >s- assuredly to trust to his promise of his reward, and of his tuition, and of his goodness and mercy, and to prefer that above all things in the world, seem they never so strong, so wise, or so good. Now how canst thou say truly, that God hath thy heart after this manner of sort (which is to have thy heart indeed), when thy deeds do declare far another thing ? Thy body, O man, is God's, and all the parts thereof, 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 committest sacrilege and dost rob God ; thou defilest the lively temple of the living God, if thou suffer i Cor. m. thy body to do Satan service. " Do you not know, saith 1 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 To bear , of Babylon's mark in his forehead, which is not ashamed of park, what the beast's ways, but will profess them openly to set forth his master the beast Abaddon. And likewise he beareth his Apoc. xm. 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 with ten horns, that should do all the wonderful things spoken in John ; and yet of a beast speaketh John ; 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 manners is well called a beast. The carnal Jews knew there was a promise made, that Helias should come before Christ Messias, 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 reign in the house of David for evermore ; but they under- stated all so grossly and so carnally, that they neither knew 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 prophecies 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 grace of Helias, which was indeed John Baptist, as Christ himself did declare to his Apostles. And of Messias 1 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 7 o The pope's he rage cruelly and live never so beastly, and though his marked men be in number like the sand of the sea. The The literal takinef of the Scrip- tures made the Jews infidels. men. l" 1 Tau, the letter Tau, or a cross, see Ezek. ix. and Rev. xiii. xiv. xx. Ed.] A PITEOUS LAMENTATION. 71 Lord therefore vouchsafe to open the eyes of the blind with the light 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 : " 0, 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 HjJSJ} ° b " carry with them : some have father, mother, wife, children, answ ered. 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, 11 &c. I grant here thou mayest heap a number of worldly in- commodities, which are surely very like to ensue the departure out of a man^ 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 I 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, children, 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. 11 And in the same place he declareth by two parables, one of a builder, and the other of a king that is a warrior, 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 worid^ob- common saying, hath no law, and therefore it is more hard answered ^° sna P e f° r ^ a g 00 & answer. This may be objected of 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, I 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 ? lamentable state ! 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 es s A PITEOUS 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. What 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 E f x £ m d p ,I extreme misery. And when did the Lord mightily deliver r ead y nel P J © J in extreme his people from Pharaoh's sword? Not before they were P erils - 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 delivery of the people, were ever given when the people were brought to most misery before, as Othoniel, Aioth 1 , 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 [ l Ehud. Ed.] 74 A PITEOUS LAMENTATION. of X God's e de- Apostles cast into prison, and brought out by the mighty Iterance. l mnd of God j jj id not the angel deliyer p eter Qut of ^ strong 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 appearance 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 I Who provided for Paul, that he should be safely conducted out of all dan- ger, and brought to Felix, the Emperors 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 they 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 wall 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. in 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. w.v.vi. more, look and thou shalt have both these and a hundred Trip. 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, encum- IX. Tr_ Lib. v 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?" Well-beloved brother, I grant such were great wonderful S^gS?" works of God, and we have not seen many of such miracles ouTtimV, 11 in our time, either for that our sight is not clear (for truly Everyman 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 gra- cious as ever he was. Man changeth 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 <•• . , « i t favour no more for them, when in anguish of the torments he stand- less in ad- vcrsitv ttiein, eth by them, and strengthened 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, 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 ? 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. xL say, speaking of the cruelty of Antichrist his time : Et docti in populo docebunt plurimos, et ruent in gladio, et in Jlammd, et in captivitate, et in rapind dierum, fyc. Et de eruditis ruent, ut conflentur, et eligantur, et dealbentur, Sfc. 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 1 ' — he meaneth be burnished and scoured anew, picked 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 thing by the will of God doth chance be merry in God and rejoice, for it is to God's glory and to his own everlasting 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 ^JJ^ ™ 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 a p° c - xii - Lamb, and by the word of his testimony, that they loved not their lives even unto death. And our Saviour Christ saith : u 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 \ 11 " 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, man of God, that all things are ordained 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 LAMENTATION. 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 contrary, 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 delivered, that they might receive a better resurrection. Some were tried by mockings and scourgings, yea moreover by bonds and imprisonment : they were stoned ; the}' were hewn and cut asunder ; they were tempted ; they were slain with the sword ; they wandered up and down in sheeps 1 skins and goats' 1 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, 44 a little while, 1 '' until the number of their fellow-servants be fulfilled, and of their brethren which are yet to be slain, as they were. Now, thou, 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 living, endued with God's Spirit, ought so earnestly to desire and to groan for with all the creatures of God. Let us all with John, the servant of God, cry in our hearts unto Apoc. xxlL 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 Christ ; for this our weak body shall be transfigurated and made like unto Christ's glorious body, and that by the power whereby he is able to subdue unto himself all things : 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? 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 ^ othin s J o happeneth thee, which thy Father is not aware of, or hath not foreseen ^ it ] , , ou * J ' God's fore- before ; they can do no more than it shall please him to suf- si & ht - 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, man of God, all things shall be forced to serve, and to work with thee unto the best before God. O 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 likewise 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 trusty 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 Christ, yea, that love life and their own soul's 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. a ]i hig 5 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 your 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.* 1 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, dwellying in Fletestrete at the sygne of the George, near to Sainct Dunstans Churche. Ed.] A TREATISE ON THE WORSHIP OF IMAGES. wni'ITEN BY NICHOLAS RIDLEY, BISHOP OF LONDON. 6 [ridley.] [When .any note is not enclosed in bracket! and signed En. it is Ridley's own quotation, ami merely removed from the text for the sake of uniformity. The Treatise itself was first published hy Fox in his "Acts and Monuments." En.] A TREATISE OF DR NICHOLAS RIDLEY, IN THE NAME, AS IT SEEMETH, OF THE WHOLE CLERGY, ADDRESSED TO KING EDWARD VI., CONCERNING IMAGES, THAT THEY ARE NOT TO BE SET UP NOR WORSHIPPED IN CHURCHES. FIRST PART. Certain reasons which move us that we cannot with safe consciences give our assents that the Images of Christ, ty, 9 should be placed and erected in Churches. First, the words of the commandment, "Thou shalt not Maiedictus 7 homo qui make to thyself any graven image," &c. And the same is j> cit scu1 p- III' " I V^vll* repeated more plainly, " Cursed is the man which maketh a flattie, etc. r r ji etponitillud graven or molten image, &c, and setteth it in a secret place, JU^ 0011 " and all the people shall say, Amen." Dcut'xxvU. 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 1 for idolatry, are forbidden. God, knowing the inclination of man to idolatry, sheweth the reason why he made this general prohibition : " Lest ^re d'ecep-" )eradventure thou, being deceived, shouldst bow down to them ^etSS. tnd worship them." This general law is generally by all to be observed, not- withstanding that peradventure a great number cannot be hurt )y them, which may appear by the example following. [} Placed where there is danger of their being worshipped. Ed.] 6—2 84 A TREATISE Deut. vn. q j forbade the people to join their children in marriage ri"uiTium w ^ n stran g ers ^ adding the reason : " For they will seduce thy soquitur son ' tllat he sha11 not follow me " me * Moses 1 was not deceived or seduced by Jethro's daughter, nor Boaz by Kuth, 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, u 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. If 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 eartli 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 uscth, 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 lawful 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, f 1 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.] CONCERNING IMAGES. 85 or Petronius, that images should be placed in the temple of Jerusalem ; but rather offered themselves to death than assent unto it : who, besides that they are commended by Josephus 3 Jjf t e j ph, rb for observing the meaning of the law, would not have endan- J? 11 ; JHj? 8 '> gered themselves so far, if they had thought images had been c J p - 5 and indifferent in the temple of God. For as St Paul saith, Q^a'teL. " What hath the temple of God to do with idols T ?iT s fmui- God's Scripture in no place commends the use of images, but acns? 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 chapter of the same book it is said, "Their pictures are a worthless labour ." And again, " They Umbra pic- x ° f: •' ■ .■ '» turae, labor are worthy of death that put their trust in them, that make sine fructu. 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 Spirit doth always dispraise ? Furthermore, an image made by a father, as appears in the same book 3 , 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 memory 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 Euseb. 4 ec- ^_^ l.ll 'k I I I .S ! ' ) I . to Christians. Whereunto Athanasius agrees, when writing lib - v«. cap. of images against the Gentiles 5 : "The invention of images [ 2 Ed. Genev. 1635, p. 596. 624. 640. Ed.] 3 " Thus some parent mourning bitterly for a son who hath 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 ; rites and sacrifices being instituted to be observed by his dependents." Book of Wisdom, xiv. Euseb. Eccl. Hist. lib. vn. c. 8. Ed. Par. 1659, p. 265. Ed.] [f Athanasius, Cont. Gentes. t] nZv eiBcuAcoi/ evpeais ovk diro dyadou, a\\ airo KCtKta? yeyove, to Ce Ttjv np^rju e%ov naKtjv iv ovZevi Trore kciXov KpiOcitj, o\ov ov ;IU 1 gaith, "Offending the brethren and wounding their weak consciences, they sin against Christ." And Matthew xviii : " Woe be to him by whom offence or occasion of falling cometh ; it were better that a millstone were tied 1 Filioli custodite vos ab idolis, non jam ab idololatria quasi ab officio, scd ab idolis, i. e. ab ipsa effigie eorum. [Ed. Par. Kigali 1641. p. 12G— 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 hereafter 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 persons, especially out of such places as be suspected ; even so images, being " Heretoices," 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 profitable. 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 read that in the council chamber of the Lacedaemonians 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- 88 A TREATISE mon 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 certain 1 ." 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 idolatry, is the greatest of all other. Now, to allow a most certain peril for an uncertain profit, and the greatest danger for the smallest benefit, in matters of faith and religion, is a tempting of God and a grievous offence. SECOND PART. Probations out of the Fathers, Councils, and Histories. First, it is manifest, that in the primitive Church images were not commonly used in churches, 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. Lib. iv. con- Origen relates that Celsus objected the lack of images 2 . traCeisum. Arnobius saith also, that the Ethnics accused the Christ- ians, that they had neither altars nor images 3 . Zephirus, in his " Commentary upon the Apology of Ter- tullian," gathers thus of Tertullian's words : " That place of persuasion were very cold, and to no purpose at all, except we hold this always, that Christians in those days did hate, most of all, images, with their trim decking and ornaments V Irenseus reproves the heretics called Gnostics, because that they carried about the image of Christ, made in Pilate's 1 Nihil magis est certum quam quod ex dubio factum est certum. [» Ed. Par. Ben. torn. i. p. 524. Ed.] [ 3 Ed. Par. de la Barre. 1582, p. 137. Ed.] * Qui locus persuadendi frigeret penitus, nisi perpetuo illud tenca- mus, Christ ianos tunc temporis odisse maxim e statuas cum suis orna- mentis. [Ed. Col. 1G22, p. 145. Ed.] Lib. i. cap. 25. CONCERNING IMAGES. 89 time, after his own proportion 5 (which were much more to he esteemed than any that can he made now) ; using also, for declaration of their affection towards it, to set garlands upon the head of it . Lactantius affirms plainly 7 , "It is not to be doubted, that {^ i ] [ ) # i }£ n - there is no religion wherever there is any image.'" If Christ- ca ^- 18 - ians then had used images, he would not have made his proposition so large. St Augustine 8 commends Varro the Roman in these words: DeCMtate o 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 9 these words : u 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 10 : " 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?" St Augus- tine answers 11 : u When they are set in churches, and begin 5 Made like to the actual bodily form and proportion in which Christ appeared upon earth. [ 6 Gnosticos se autem vocant, et imagines quasdam quidem depictas, quasdam autem et dereliqua materia fabricatas, habent, dicentes formam Christ! factam a Pilato illo in tempore, quo fuit Jesus cum hominibus, et has coronant. — S. Ir. Op. Par. Ben. 1710, p. 105. Ed.] 7 Non est dubium, quin religio nulla sit ubicunque simulacrum est. [Ed. Oxon. 1684, p. 203. Ed.] 8 Quum Varro existimaverit castius sine simulacris observari religi- onem, quis non videt quantum appropinquaverit veritati ? [The words in Italics are not Augustine's. — Ed. Ben. Par. 1681, torn. vii. col. 112. Ed.] 9 Plus valent simulacra ad curvandam infelicem animam * * * quam ad corrigendam. — [Ed. Par. Ben. 1681, torn. iv. col. 1262. Ed.] 10 Quivis puer, immo quievis bestia scit, non esse Deum quod vident : cur ergo Spiritus Sanctus toties monet cavendum quod omnes sciunt ? 11 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 certum esse respondeat, quod simul- acra 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 nature 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. Annonhabe- And therefore saith St Paul : " Have you not houses to cat edendnmac and drink in? Do you contemn the Church of God?" hibciidura? . . . aneccie- Many other actions there be, which are lawful and honest in nam Dei •* contcmni- private places, which are neither comely nor honest, not only 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 idolators, and is so still in the Romish churches ; but he joineth withal : " Ihit not after 1 such a rite or ceremony, nor after such a fashion, nor with 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 Tertullian) after the same manner and fashion which the Papists used, especially after so long continuance of abuse of images, and so many being blinded with super- stitious opinion towards them — cannot be counted a thing indifferent, but a most certain ruin of many souls. bunt, et caetera quae divinus sermo contcxuit — cur ergo tantopcre Spirit us Sanctus curat Scripturarum plurimis locis hoec insinuare, atque incul- CSN velut inscientibus, quasi non omnibus apcrtissima atquc notissinia, nisi quia species membrorum quam naturaliter in animantibus vivon- tem viderc atque in nobismetipsis sentire consuevimus, quanquam ut illi asserunt in signum aliquod fabrefacta atque eminenti collocate suggestu, cum adorari atque honorari a multitudine cceperit, parct in unoquoque sordidissimum erroris affectum," &c. &c. Ed. Ben. Par. 1G81, torn. iv. col. 12G1. c.d. > — Basil. 1542, torn. viii. col. 130G. 5 '-* 1 Sed non eodem ritu, nee eodem liabitu, nee eodem apparatu, quo agitur apud idola. [Tertullian. de Corona Militis. Cap. 10. Ed. Kigalt. 1G41. Paris, p,12G. Ed.] CONCERNING 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 2 I came to a village called Anablatha, and saw there, as I passed by, a candle burning, and enquiring what 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," &c. 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 Scriptures, meaning against the second commandment : " Thou shalt not make to thyself any graven image," &c. Secondly, that Epiphanius rejecteth, not only graven and molten, but also painted images ; for if he cut in pieces the image painted on a veil hanging at the church door, what would he have done if he had found it over the Lord's Table I Thirdly, that he spareth not the image of Christ ; for no doubt that image is most perilous in the church, of all other. 2 Quum venissem ad villain quae dicitur Anablatha, vidissemque ibi preeteriens lucernam ardentem, et intcrrogasscm quis locus esset, didicissemque esse Ecclesiam, et intrassem ut orarem, inveni ibi velum pendens in foribus ejusdem ecclesise, tinctum atque depictum, et habens imaginem quasi Christi vel sancti cujusdam, non enim satis memini cujus fuit. Cum ergo hoc vidissem in Ecclesia Christi contra auctori- tatem scripturarum hominis pendere imaginem, scidi illud * * * et praeccpi in Ecclesia Christi istiusmodi vela, quae contra religionem nostram veniunt, non appendi. [Ed. Par. Ben. 170G. torn. iv. col. 828-829. Ep. ex. Ed.] 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 painted images are permitted in the Church. Serenus, bishop of Massilia, broke down images, and de- a re^.in stroyed them, when he saw them begin to be worshipped 1 . ei)ist. cv. Experience of the times since has declared whether of the two sentences were better. For since Gregory's time the images standing in the Western Churches have been overflowed with idolatry, notwithstanding his or other men's doctrine ; whereas, if Serenus's judgment had universally taken plaee, no such thing had happened : for if no images had been suffered, none could have been worshipped ; and consequently no idolatry committed by them. C 9. THIRD PART. To recite the proceedings in Histories and Councils about the matter of Images, would require a long discourse, but it shall be sufficient here briefly to touch a few. It is manifest to them that read histories, that not only emperors, but also divers and sundry councils in the Eastern Church, have condemned and abolished images, both by de- crees and examples, nook is. Petrus Crinitus, in his book of " Honest Discipline," wrote out of the emperors' books these words 2 : " Valens [} Praetcrea indico dudum ad nos pervenisse, quod fraternitas vestra quosdam imaginum adoratores aspiciens, easdem in ecclesiis imagines eonfregit atque projecit. Et quidem zelum vos, ne quid manu factum adorari posset, habuisse laudavimus, sed frangere easdem imagines non debuisse indieamus. Idcirco enim pictura in ecclesiis adhibetur, ut hi qui literas 'nesciunt saltern in parietibus videndo legant, quae legere in codicibus non valcnt. Tua ergo fraternitas et illas servare et ab earum adoratu populum prohibere debuit; quatenuset litcrarum nescii haberent unde scientiam historian colligerent, et populus in pictura? adorationo minime peccaret. Greg. Mag. Op. Regist. lib. ix. Indict. 2. Ed. Ben. Par. 1705, vol. ii. col. 10006. Ed.] 2 Valens et Theodosius imperatores pra?fecto praetorio ad liunc modum scripserunt. Quum sit nobis cura diligens in rebus omnibus CONCERNING IMAGES. 93 and Theodosius, the emperors, wrote to the pretorian prefect in this sort : ' Whereas we are very careful that the religion 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- trary 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 militari, 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 1 father,) 3 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 woshipped ; 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 snperni numinis rcligionem tueri; signum salvatoris Christi nemini concedimus coloribus, lapide, aliave materia fingere, insculperc, aut pin- gere, sed quocunque reperitur loco, tolli jubemus, gravissima poena cos mulctando, qui contrarium decretis nostris et imperio quicquam tcn- taverint. Pet. Crin. de Hon. Discip. lib. ix. c. 9. [ 3 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 VI. who was surnamed Pacificus, Philosophus, and Sapiens. Cave, Hist. Literaria. Ed.] 04 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 council 1 . 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 unnaturally she put out the eyes of her son, Constantine VI. To be short, there never was anything that made more division, or brought more mischief into the Church, than the controversy of images ; by reason whereof, 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 could not be contented with the i ample of the primitive Church, being most simple and sin- cere, and most agreeable to the Scripture — (for as Tertullian saith 2 , " 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 Christ 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 Elibcrian Council 3 , the [' See the nine canons of that council (the 2nd Nicene,) Crabbs. Con. Gen. torn. ii. p. 465—6, Ed. Colon. 1551. Ed.] [ 2 Id esse vcrum quodcunque primum; id esse adulterum quod- cunque posterius. Tertullian. cont. Praxeam, Sect. 2. Op. p. 405. Ed.] [ 3 Held at Elvira, near Granada, about a.d. 305. Labbe, Cone. Gen. torn. i. col. 095. Ed.] CONCERNING IMAGES. 95 use of images in churches was clearly prohibited in this form of words : " We decree that pictures ought not to be in churches, lest that be painted upon the walls which is worshipped or adored V 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) have more prevailed by their carved and painted preaching of idolatry, 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 our 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. x»i. We pray your Majesty 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 5 , that is to say: "Neither is it the part of an ^\ st - lih : v « emperor to deny free liberty of speaking, nor yet the duty of a priest not to speak what he thinks. 1 "' And again 6 : "In 4 Placuit in Ecclesiis picturas esse non debere, ne quod colitur aut adoratur in parietibus depingatur. [Can. 36. Crabbs. Con. Gen. Col. vol. i. p. 284. Ed.] 6 Sed neque imperiale est libertatem dicendi negare, neque sacerdotale quid sentiat non dicere. [S. Ambros. Op. Ed. Par. Ben. 1690, Ep. xxix. col. 946. Ed.] 6 In causa vero Dei quern audies, si sacerdotem non audies, cujus majore peccatur periculo ? Quis tibi verum audebit dicere, si sacerdos non audeat ? [S. Ambros. Op. Ed. Ben. Par. 1690, Ep. xxix. col. 947. Ed.] 96 A TREATISE CONCERNING IMAGES. God's cause whom wilt thou hear, if thou wilt not hear the priest, to whose great peril the fault should be committed? Who dare say the truth unto thee if the priest dare not V" 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 Christian 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 Majesty to consider, that besides weighty causes in policy which we leave to the wisdom of your honourable 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 public 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 OF LONDON, ^ND HUGH LATIMER, SOMETIME BISHOP OF WORCESTER, DURING THE TIME OF THEIR IMPRISONMENT, A. D. 1556. [RIDLEY.] fcrttornr tf)r tiuo ttrtirrrnDr ^-fFatfjrr* an& tjolp martnra of (Tfjrtot, D. ilicolao IttHrtrn late hittfyoppt of UonHon, an& #**♦ SJugf) ILatimer, gomctmnr liisstjop of C (Clorcc*trr During tfie tpme of tfjrtr im* pmonnunte*. ^)S. 116. 3ftpgf)t Ucare in tfje stg^t of tfji Xortte is tfje fceatlje of f)ts Satntes. 'anno 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—2 100 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 were in his time, and partly doth appear in these short treatises following. But what shall it need in many words to praise them, whose lives were most commendable, whose deaths were most glorious ? In office 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.vii. faith, firmly grounded upon the sure rock, 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 in these words : Do civ. Dei, Ligabantur, includebdntur, cmdebantur, torquebantur, ure- cap.6. bantur, (laniabantur, trucidabantur,) et multiplicabantur 1 . That is to say, The Christians were bound, were im- prisoned, were beaten, were tormented, were burnt, [were butchered, were slain,] and yet were multiplied. Apoio?. ii. jf J U stinus Martyr 2 when he was yet an heathen philo- [ ! S. Aug. De Civ. Dei, lib. xxn. cap. G. Op. Ed. Ben. Par. 1G8.>, torn. vii. col. 6G1. The words in brackets are omitted by Ridley in his quotation. En.] 3 Just. Mart, Apol. ii. cap. 12. Ed. Ben. Par. p. 9G. 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? 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 - 1V * 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 i Kings xx. have heard that the kings of the house of Israel are pitiful and merciful. 11 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 Catholic church. But to return to the matter we have in hand : in this little treatise, good Header, thou shalt perceive another manner of spirit, thou shalt think (if thou thyself be not very dull) that thou nearest men speak, which had learned the lesson Actsiv. f 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 turn with the time, and serve all seasons; men before death Philip. Hi. dead 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 superstition, 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 our own endless salvation in Christ 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." Philip, ii. I N. EIDLEY. " A bishop ought to be unreproveable, as the steward of N. Rid. God, &c., cleaving fast to the true word of doctrine," &c. Tit'.ii. All worldly respects put apart, of shame, death, loss of goods, and worldly commodities, let me have, I pray you, your advice in these matters following : 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.xviii. is like a well-defended city 1 ." The causes that 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. 1 cor. xiv. [} This quotation is taken from the Septuagint: <{ cthc\ And Christ brake, distributed, and Matt. xxvi. said, " Take and eat,*' 1 &c. But that they make it a private AND HUGH LATIMER. 105 table, it is open. For where they be many priests which JJJJ^PJf 18 " will communicate, they do it not in one table or altar, but Lor(l ' s jawe r J 'a private every one of them have their altars, masses, and tables. table - H. LATIMER. To make that private, which Christ made common, and H. Lat. willed to be communicated, may seem to be the workmanship of Antichrist himself. The canons 1 of the apostles do excom- Can - ix - municate them which being present at common prayer, &c. do not also receive the holy communion. And unto the same agreeth the decree of Anacletus : " When the consecration Jj^*} 1 ^ is done, 1 ' saith he, "let all such communicate as intend not Ep,st * to be excommunicated V 1 "That which is first is true; that which is latter is counterfeited %" saith Tertullian. But the J^Spnrf. papists say, " We do it privately, because we do it for others. 11 eam - But where have you your commission to mass and sacrifice for others? N. RIDLEY. IV. The Lord's commandment of communicating the N. Rid. cup unto the lay people, is not observed according to the word of the Lord, " Drink ye all of this. 11 Matt - xxvi - H. LATIMER. " As often as ye shall eat of this bread, and drink of H - Lat - 1 Cor. xi. this cup, ye shall shew the Lord's death. 11 So that, not the partaking of the one only, but of both, is a shewing of the Lord's death. Because in his death the blood was divided from the body, it is necessary that the same division be represented in the Supper; otherwise the Supper is not a shewing of the Lord's death, &c. " Let a man examine TravTas tovs €mtioi/to.<; "marou? kui twv ypcupwv ctKovouTCiSf fir] TrapctfievouTCts oe t»/ Trpoaev^tj kcu ti] cty'ia fX€Ta\r]\j/ei, a»9 dra- £lav efXTTOiovvTCts Try eKKXrjaia, ctcpopi^eo-Qai XP*i' Can. Apost. Can. 9. Cone. Coll. Reg. Par. torn. i. p. 12. En.] [ 2 Peracta autem consecratione, omnes communicent qui noluerint ecclcsiasticis carere limitibus. Anacleti. Ep. i. Cone. Coll. Reg. Par. torn. i. p. 140. Ed.] [ 3 Id esse verum, quodcunque primurn; id esse adulterum, quodcun- que posterius. Tertullian. adv. Prax. sec. 2. Op. p. 405. Ed.] 106 CONFERENCES BETWEEN NICHOLAS RIDLEY diathuinot mmse tf>" &c. But this word, c livmo? is of both genders: cep?both X " tnere ^ ore it is as well commanded to the woman to drink sacrame!!t e °^ tne CU P> *& tne man > & c - But tne king's argument, t ) erSi inis " once a gainst me, was this — "'When ye come together nJento?"" to ea V ne sa ^ tn not > sa ^ tn ne > to d rm k."— I answered, Kin j Henry j t ^ not nee dful, seeing that a little before he had icor.xi. made mention of both in these words: "And so let him eat of that bread, and drink of that cup." — Homo. — That is to say, as well the woman as the man. Under the name of bread, which betokeneth all sustenance of the body, drink is also understanded in the Scripture. Otherwise they would say, that Christ did not drink after his resurrection with his dis- ciples, except Peter had said, we did eat and drink with Actsx. him a f ter j ie rose f rom d ea th # N. EIDLEY. N. Rid. V. They do 1 servilely serve the holy sign, as St Au- cnristiana, rmstine speaketh, instead of the thing signified, whilst Lib. S, cap. *> * . ' , ,, . 8 h v . ix. the sacramental bread (by a solemn or common error) is adored and worshipped for the flesh taken of the Son of God. H. LATIMER. H. Lat. If ye deny unto them their corporeal presence and tran- substantiation, their fantastical adoration will (by and by) vanish away. Therefore, be strong in denying such a presence, and then ye have won the field. Furthermore, in the first Supper, celebrated of Christ himself, there is no mention made of adoration of the elements. Who said, " Eat ye, and drink ye," not worship ye. There- fore, against adoration may be spoken that saying of Christ Matt.xix. concerning divorce, "From the beginning it was not so." But the devil secretly, and by little and little, infecteth all Christ's ordinances; and as for the private mass, with all the sinews thereof, what manner a thing it is, may be easily perceived by the ready acceptation of the people, whose hearts Gcn.viu. are prone to evil even from their youth. [' Sub signo enim servit, qui operatur aut veneratur aliquam rem signincautcm, nesciens quid significet. S. Aug. tie doctr. Christ, lib. ur. cap. 9. Op. Ed. Ben. Par. 1G85, torn. iii. pars i. col. 48, 49. Ed."| AND HUGH LATIMER. 107 N. RIDLEY. VI. They pluck away the honour from the only sacra- N. Rm. fice of Christ, whilst this sacramental and mass-sacrifice is believed to be propitiatory, and such a one as purgeth the souls, both of the quick and the dead. Contrary to that is written to the Hebrews, " With one offering hath he made Heb. x. perfect for ever them that are sanctified." And again, " Where remission of these things (that is, of sins) is, there is no more offering for sin. 1 '' H. LATIMER. " By his own person he hath purged our sins." These JJ* J jAT * words, i by his own person 2 ,' have an emphasis or vehemence, which driveth away all sacrificing priests from such office of sacrificing ; seeing that, which He hath done by himself, He hath not left to be perfected by others ; so that the purging of our sins may more truly be thought past and done, than a thing to come and to be done. " If any man l John iU sin," &c. He saith not, let him have a priest at home to sacrifice for him, but "we have an Advocate," the virtue of whose one oblation endureth for ever. St Paul saith, "They that serve the altar, &c. Even so the Lord hathi Cor - ix « ordained, that they which preach the gospel should live of the gospel." Why doth he not rather say, " they that sacri- fice in the mass"? N. RIDLEY. VII. There be manifold abuses and superstitions which N. Rid. are done in the mass and about the mass. Salt is conjured, conjuring that it may be a conjured salt for the salvation of the and bread. believers, to be a salvation and health, both of the mind and of the body, unto everlasting life, to all them that receive it. Water is conjured, that it may be made a conjured water, to chase away all the power of the enemy, to chase away devils, &c. Bread also hath this second blessing, that it may be health of mind and body to all them that receive it. If we do think that such strength is to be given to salt, water, and bread ; or if we judge [ a In the authorised version the passage is rendered "by himself purged our sins." Heb. i. 3. En."] 108 CONFERENCES BETWEEN NICHOLAS RIDLEY that these things are able to receive any such virtue or efficacy, what leave we to Christ, our Saviour? But if we think not so, why then do we pray on this sort ; foras- much as all prayer ought to be done in faith? H. LATIMER. II. Lat. As touching the abuses of the mass, I refer you to a little A book . . .gainst the book, the title whereof is Mistress Missa 1 , where she was justly in Di Tur- condemned and banished under pain of burning. But the devil ner. hath brought her in again, to bring us to burning. N. RIDLEY. N. Rid. VIII. The priest turneth himself from the altar, and speaketh unto the people in an unknown tongue, saying, Dominus vobiscum,- orate pro me, fratres et sorores, &c. ; that is, The Lord be with you, and pray for me, brothers and sisters : and turning from the people, he saith in Latin, u Let us pray, and the peace of the Lord be always with you." Also the people, or at least he which supplieth the place of the people, is compelled three times to say, u Amen," when he hath heard never a word of that the priest hath prayed or spoken, except these few words, Per omnia secula icor.xiv. seculorum. Whereas to the answering of "Amen," St Paul willeth the answerer, not only to hear, but also to understand, the things that were spoken. H. LATIMER. II. Lat. Yea, and lie, missa est, must be sung to them with a great rolling up and down of notes, so bidding them go home fasting, when he hath eaten and drunken up all himself alone. A fellow, once rebuked for going away before mass was ended, answered, that it was not good manners to tarry till he were bidden go. After that he was blamed for not taking holy bread, he answered, that he was bidden go away before. N. RIDLEY. N. Rid. IX. The priest, when he lifteth up the Sacrament, he words out murmureth to himself these words : Hcec quotiescunque fece- of the canon ; . of the mass, rltis, in mei memoriahi facietis; that is, "As often as ye do [ l See note D. at the end of the volume. Ed.] AND HUGH LATIMER. 109 these things, ye shall do it in remembrance of me." He seemeth 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 lr - r ' AT - 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 2 Cor - 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. a. 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- N. Rid. ciful and cheerful countenance. 1 ' 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 should 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. Lat. 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 1 and others. N. RIDLEY. N.Kin. XI. "Command these to be carried by the hands of Another piece of the thy holy angel unto thy high altar" &c. If we understand canon of the J J & J b , mass. the body and blood of Christ, wherefore do we so soon desire the departure of them, before the receipt of the same? 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 wholesome counsels. H. LATIMER. H. Lat. As Peter, when he said, " Let us make here three ta- 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, l Liars had need to have good memories."' Against the Sacrifice of the Mass yet more, hy Hugh Latimer, Johniii. St John Baptist saith, " A man can receive nothing, ex- Heb.v. cept 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. 1 Then I ask, what was there done? What was de- monstrated by this pronoun, 'this? 1 Or, what did they see done, to whom these words, c Do this, 1 were spoken ? If the whole action of Christ, if all that Christ did, be meant by [' Gardiner, Bishop of Winchester. Ed.] AND HUGH LATIMER. Ill this word, 'this," 1 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 2 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 Heb - "• 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- [ 2 Heath, Bishop of Worcester, afterwards Archbishop of York. Ed.] 112 CONFERENCES BETWEEN NICHOLAS RIDLEY 2Cor.v. conciliation standeth in preaching, not in offering. "We are messengers in the room of Christ, 11 saith St Paul; he doth not say, " We offer unto God for the people/ 1 If Christ offered in his Supper, 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 iret.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 Peter did forget so high an office, seeing in these days sacrificing is so much esteemed, preaching almost nothing 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 have read over of late the New Testament three or four mux* ho times deliberately ; yet can I not find there neither the popish found in the . . . . , * * New Testa- consecration, nor yet their transubstantiation, nor their ob- Illt'llt. 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, 4 Do this, 1 must be as much as to say, ■ Sacrifice and offer my body under a piece of bread, 1 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.ixiv. bought with both lands and goods. "The eye hath not seen, and the ear hath not heard, 11 &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. All 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 xxiv - (saith he) which are written in the law and the prophets ; " making no mention of the rabbins. Moreover, u they have Luk exvi. Moses and the prophets," saith Abraham in the parable; not their persons, but their writings. Also, " Faith cometh Rom - x - by hearing, and hearing by the word of God." And again, "Blessed are they which hear the word of God." " The {-, ukexi -. J 1 heron, in things, which have not their authority of the scriptures, may Matt - xxiii - as easily be despised as allowed," saith St Hierome 1 . " Therefore, whether it be of Christ, or of his church, nJXSjJb. or of any other manner of thing, which belongeth to our m * cap ' 6 * faith and life, I will not say if we," saith St Augustine 2 , r which are not worthy to be compared to him that said ' If we,' but that also which forthwith he addeth, 4 if an angel Gal,i# from heaven shall teach anything, besides that ye have re- ceived (in the scriptures of the law and gospel,) accursed be he 1 ." Our Diotrephes with his papists are under this curse, fjjjjj.^j;^' But how are the scriptures, say they, to be understanded ? *»*«■«*•* St Augustine answereth, giving this rule, "The circum- J* 4«ctr. \ 'ill lsi, no. stances of the scriptures," saith he, " lighten the scriptures ; »»• ca P- 2S - 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 Lukexi - [ l Hoc quia de Scripturis non habet auctoritatem, eadem facilitate contemnitur qua probatur. S. Hier. in Matth. xxiii. Op. Ed. Ben. Par. 1706, torn. iv. col. 112. Ed.] [ 2 Proinde, sive de Christo, sive de ejus ecclesia, sive de quacumque alia re quaj pertinet ad fidem vitamque vestram, non dicam nos, nequa- quam comparandi ei qui dixit, ' Licet si nos ;' sed omnino quod secutus adjecit, Si angelus de coelo vobis annuntiaverit praster quum quod in Scripturis legalibus et evangelicis accepistis, anathema sit. S. Aug. Cont. lit. Pet. lib. in. cap. 6. Op. Ed. Ben. Par. 1685, torn. ix. col. 301. Ed.] 8 [ridley.] 114 CONFERENCES BETWEEN NICHOLAS HIDLEY 2 Pet. i. it of him 1 ." 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 ad meron* are * ne y *° ^ e 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 probable 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 2 . 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 unto 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.] [ 2 Alios autem ita lego, ut quantalibet sanctitate doctrinaque prsopol- leant, non ideo verum putem, quia ipsi ita senscrunt, sed quia mihi vel per illos auctores canonicos, vel probabili 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 read warily, with sound judgment. But our papists, (an they seem but a little 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 their hand, and rule the roast) but patience. Better it is to suffer what cruelty they will put unto us, than to incur God'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 l 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 very requisite that ye give a reasonable account of your faith, if they will quietly hear i Pet. Hi. you ; else ye know, in a wicked place of judgment a man may keep silence after the example of Christ. Let them not Luke xxm. 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 Colii - likeliness 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 2Timii - 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 3 , 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. If we be segregated thereunto, happy Rev. vi. [ 3 Shaxton, Bishop of Salisbury,, who resigned at the passing of the Six Articles, but afterwards acquiesced in them. Ed.] 8—2 116 CONFERENCES BETWEEN NICHOLAS RIDLEY, ETC. 1)6 we. That is the greatest promotion that God giveth in rhiiip. i. this world, to be such Philippians, a to whom it is given not only to believe, but also to suffer, 11 &c. But who is able to do these things 1 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. When that number is fulfilled, which I ween shall be shortly, then have at the papists, when they shall i ihess. v. say, " Peace, all things are safe ; 11 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 him, to hide himself, and to play bo-peep, as it were, under a piece of bread ; but he shall come gloriously, to the terror and fear of all papists, but to the great consolation and i Thcss. iv. comfort of all that will here suffer for him. " Comfort your- selves one another with these words. 11 Lo ! sir, here have 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 conieth 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 Cor. xv. 2 Tim. i. Rev. ii. What credence is to be given to papists, may appear by their racking, writhing, wringing, and monstrously injuring of God's holy scripture, 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. 11 " Be faithful unto death, and I will give thee a crown of life 11 , saith the Lord. SECOND CONFERENCE BETWEEN RIDLEY AND LATIMER IN PRISON. N. EIDLEY. In writing again, ye have done me an unspeakable plea- N. Did. sure ; and I pray, that the Lord may requite it you in that day. For I have received great comfort at your 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 white-livered knight. But truly my trust is in him, that in mine infirmity he shall try 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, I am but a young soldier, and as yet of small experience in these feats, help me, I pray you, to buckle my harness. And now I would have you to think that these darts are cast at my head of some one of Diotrephes , or Antonius 1 soldiers. The First Objection of the Antonian. All men marvel greatly, why you, after the liberty which Antox. 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 Answer. N. RIDLEY. N.Uin. Because "no man, that layeth hand on the plough, and looketh back, is fit for the 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 Gai. n. 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, xviii. the 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. LATIMER. 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 our adversaries, through the bloody law now prepared against us. But it followeth, " 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, OCT CT » 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. The Second Objection of the Antonian. Anton. What 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 religion 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 n. Hid. 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 things 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 M att. xxvi. 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 : Christ's passion is injured, forasmuch as this mass sacrifice is affirmed 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 mixture 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." "BeJohnxix. ye steadfast and unmoveable," saith St Paul. And again, i Cor. xv. persistito, "Stand fast." And how oft is this repeated, " If JTRm. ffi. ye abide, if ye abide," &c. But we shall be called obstinate, CoL i. sturdy, ignorant, heady, and what not. So that a man hath need of much patience, having to do with such men. The Third Objection of the Antonian. But you know how great a crime it is, to separate your- Anton. O J3 JECT self from the communion or fellowship of the church, and to m. 120 CONFERENCES BETWEEN NICHOLAS RIDLEY make a schism or division. You have been reported to have hated the sect of the Anabaptists, and always 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. N. Rid. 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 device, 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 witli them, they always reproved some thing, for the which they abstained from the communion, as from Cor. xi. an unholy thing. II. LATIMER. H. Lat. I remember, that Calvin beginneth to confute the Inte- iiiiarhis rim after this sort, with this saying of Hilary, u The name eat. 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 1 V 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, Rom. xv. secundum Jesum Christum, " according to Jesus Christ," no L' Spcciosum quidem nomcn est pacis, ct pulchra est opinio unitatis : sed quis ambigat cam solam ecclesia? atquc Evan gel iorum nnitam pacem esse, qua? Christi est ? S. Ilil. Op. Bas. 1.550. p. 294. Ed.] 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. The Fourth Objection of the Antonian. But admit there be in the mass that peradventure might Anton. v/BJI'CT 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 gyp* 1S £• *• Sacraments doth not defile a man, but consent of deeds 2 ? 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 church 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 are defiled, if any secret vice be either in the ministers or in them that communicate 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 [ 2 S. Cyp. Op. Ed. Ben. Par. 1726, Ep. lii. p. 66. 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 " disccssit ab eis dissimilitudinc morum, non divisione sacramentorum." Cont. Gaudcnt. lib. 11. cap. 9. Quia communio malorum non maculat aliquem participationc sacramentorum, scd consensione factorum. S. Aug. Epist. ad popu- lum factionis Donatistana?. Op. Ed. Ben. Par. 1C85, 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. H. Lat. 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 ' the church. 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 church is the ark, and Peter's ship. Ye know this saying well enough ; An-. Lib. iv. "He shall not have God to be his Father, which acknow- cap. it.' ledgcth not the church to be his mother l ™ Moreover, "With- out the church, saith St Augustine, be the life never so well spent, it shall not inherit the kingdom of heaven V The Ansic N. RIDLEY. N.Rm. The holy catholic or universal church, which is the com- 1 Tim. mil. munion of saints, the house of God, the city of God, the Eph.i. spouse of Christ, the body of Christ, the pillar and stay of [' Nee habebit Pcum Patrem, qui Ecclesiam noluerit habere ma- trem. S. Aug. De Symb. lib. iv. cap. 13, Op. Ed. Ben. Par. 1685, torn, vi. col. 582. En.] [ 2 Quisquis ergo ab hac catholica Ecclesia fuerit separatus, quantuni- libet laudabilitcr se vivere existimct, hoc solo scelcre, quod a Christ! imitate disjunctus est, non habebit vitam. S. Aug. Epist. cxli. ad pop. fact. Don. Op. Ed. Ben. Par. 1685, torn. ii. col. 458. Ed.] VI. AND HUGH LATIMER. 123 the truth; this church I believe, according to the 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 Gal - according to this rule," I say with St Paul, " peace be upon them and upon Israel, which pertaineth unto God." The guide of this church is the Holy Ghost. The marks whereby this church is known unto me in this dark world, and in the midst of this crooked and froward generation, are these— the sin- Phili P- »• cere preaching of God's word ; the due administration of the sacraments ; charity ; and faithful observing of ecclesiastical discipline' 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 consisteth of those EjJ'-.J* 1, that be born from above. This is the mother of us all : John iji - and, by God's grace, I will live and die the child of this church. Forth of this (I grant) there is no salvation, and, I suppose, the residue of the places objected are rightly to be understood of this church only. "In times past," (saith Jj ° e p r ^ t0 Chrysostom) "there were many ways to know the church jJJ5h 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. They have 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 ( i do we know which is the true church." To that which they say, M The mass is the sacrament of unity ;" I answer, The bread which we break, according to the institution of the Lord, is the sacrament of the unity of Christ's mystical body. " For we, being many, are one bread and i Cor. x. one body, forasmuch as we all are 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 clevour- 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 ItlDLEY H. LATIMER, H. Lat. Yea, what fellowship hath Christ with Antichrist ? There- 2 cor. vi. f ore j[ s ^ no ^ i aw f u i 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 I 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- culary 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. " If any man follow other doctrine, &c. he is puffed up and knoweth nothing," &c. AVeigh the whole text, that ye may perceiw 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 ncsrirr, .sine Christn p/iirinia scire; Si Christum bme .vm, satis est, si ccetera PMfcfa That is, " This is to be ignorant ; to know many things without Christ. If thou knowcst Christ well, thou knowest enough, though thou know no more." Therefore would St i Cor. ii. Paul know nothing but Jesus Christ crucified, &c. As many as are papists and massmongers, they may well be said to know 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. Anton. That church which you have described unto me is in- Owect. visible, but Christ's church is visible and known. For else Matt, xviii. why would Christ have said, Die eccfasice, " Tell it unto the church?" For he had commanded in vain to go unto the church, if a man cannot tell which is it. AND HUGH LATIMER. 125 The Answer. N. RIDLEY. The church which I have described is visible ; it hath N. Hid. 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 my 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. Anton. dispersed throughout the whole world. This church is the VII. great house of God. In this are good men and evil mingled together, goats and sheep, corn and chaff. It is Ma tt- x *v. 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 Mat *- x vi. not prevail against it ; that he will be with it unto the end Matt, xxvni. 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 1 iTim.iU, J M & Contra saith, he believeth the gospel. But this universal church * : P ist - f un - ° r (lament. alloweth the mass, because the more part of the same ca P- 5 - 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 credcrem, nisi mc catholicce Ecclesia? commovcrct auctoritas. S. Aug. cont. Ep. Fund. cap. 5. Op. Ed. Ben. Par. 1G85, torn. viii. col. 154. Ed.] Rom.ii.ix. viii. IPet.ii. lib. 32. 126 CONFERENCES I3ETWEEN NICHOLAS RIDLEY Sometime for the whole multitude of them which profess the name of Christ, of the which they are also named chris- 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 church, 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 church (which St ') UJ: 'n ■ Augustine 1 calleth the mingled church) which cannot truly ULctp. be understood, but only of that purer part of the church. 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 by reason of the one part thereof; that is, either for the multitude of good men, which is the church indeed ; or for the multitude of evil men, which is the malignant church Rev. ii. anc i 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, this church hath borne the greatest swing. This distinction presupposed of the three sorts of churches, it is an easy matter, by a figure called synecdoche, to give to the mingled and universal [' Regula Secunda Tichonii — " Secunda est de Domini corpora bipar- tite, quod quidem non ita debuit appcllari ; non enim re vera Domini corpus est quod cum illo non erit in seternum ; sed dicendum fuit, de Domini corpore vero atque pcrmixto, aut vero atque simulato, vel quid aliud; quia non solum in aeternum, verum etiam nunc hypocritao non cum illo esse dicendi sunt, quamvis in ejus esse videantur Eccle- sia, unde poterat ista regula et sic appellari, ut diceretur de permixta Ecclcsia. S. Aug. de doct. Christ, lib. in. cap. 32. Op. Ed. Ben. Par. 1685, torn. iii. p. 1, col. 58. Ed.] XV11. 2TS xix. 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 church was, in the times of the patriarchs and prophets, of Noah, Abraham, and Moses (at such times as the people would have stoned him,) of Elias, of Jeremy, — in the time E™ d of Christ, and the dispersion of the apostles, — in the time ^ ™j of Arius, when Constantius was emperor, and Felix, bishop ^ ist i 5 li ^ , 1 g of Rome, succeeded Liberius I It is worthy to be noted, that Lyra writeth upon Matthew : J^J in " 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 2 ." Therefore the church consisteth in those persons in whom is true knowledge and confession of the faith and of the truth. Evil men, fas it D . e Poenit - 7 v (list. 1, cap. is in a gloss of the Decrees) are in the church in name, Eccies. and not in deed 3 . And St Augustine, Contra Cresconium &n>. i. cap. 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. AVherein I am enforced to complain of them unto God : for they spoil me of all my labours which I have taken in \J Ecclesia non consistit in hominibus, ratione potestatis vel digni- tatis ecclesiastics vcl seculrfris, quia multi principes, ct smnmi ponti- fices ct alii inferiores inventi sunt apostasse a fide. Bibl. Lat. cum gloss. ord. et Nic. de Lyra. Ed. Bas. 1502. fol. 52. in Matth. xvi. cap. Ed.] [ 3 Vel distingue, nam sunt quidam in Ecclesia, nomine et re, ut boni Catholici, quidam nomine nee re, ut prsecisi, quidam nomine tan- tum — quidam re tantum. Decret. 2 Pars Causa xxxiii. Qusest. 3. de Penit. dist. i. cap. 70. Decret. Grat. Ed. Par. 1585, col. 2092. Ed.] [ 4 S. Aug. Op. Ed. Ben. Par. 1685, torn ix. col. 407. Quisquis falli metuit, hujus obscuritate qurestionis, eamdem ecclesiam de ilia consulat > quam sine ulla ambiguitate Sancta Scriptura demonstrat. Ed.] 128 CONFERENCES BETWEEN NICHOLAS RIDLEY my study these many years. My memory was never good : for help whereof I have 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. But 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, 1 Cor. ii. Christ and him crucified I 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. II. 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, foe." was wont to trouble many men: as I remember I have read MH.de Ecc. 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 witness 1 . 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 \ [' Quod Augustinus ait " Evangclio non crederem nisi me Catholicco Ecclesiae commoveret auctoritas ;" lia?c verba non hoc volunt, quod Ecclesiae auctoritas major sit quam evangelii seu scriptura?, aut quod Ecclesia possit evangelium abolere. Sed quum fides affirmet aliquid certi de voluntate Dei, necesse est earn non ab humana auctoritate- pendere, sicut ct Johannes inquit, Deum nemo vidit unquam, Unige- nitus filius qui est in sinu Patris, ille tnarravit. Ecclesia tantum testatur banc scripturam divinitus acceptam esse, sicut nuncius testatur se mandata Domini perferre. Fides igitur quae affirmat de voluntate Dei pendet ex ipso verbo Dei, etiamsi ad cognitionem verbi invitatur Ecclesia? testimonio, sicut Judex non credit narrationi, nisi propter testes. Ncc tamen sequitur quod testes mutare narrationem possint : item nuncio crcdimus, nee sequitur quod nuncius mutare mandata possit. Ita Eeclcsioc credimus tanquam testi aut nuncio. Melanct. Op. Ed. Wit. 1001, torn. iv. p. 502. Disputatio Secunda de Ecclcs. cap. 17—22. En.] AND HUGH LATIMER. 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 universal church, 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 2 . For in' the first Christ ruleth ; in the latter, the devil beareth the swing, and how then can any thing be good that they go about I 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. I 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 nameth the name of Christ depart from iniquity.- 1 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. Objfct this promise of Christ : " Where two or three be gathered vill. together in my name, there am I in the midst of them. 11 Matt - xvm - [ 2 See note E. at the end of the volume. Ed.] 9 130 CONFERENCES BETWEEN NICHOLAS RIDLEY If Christ will be present with two or three, then much more where there is so great a multitude, &c. But in general councils mass hath been approved and used. Therefore, &c. The Answer. N. RIDLEY. N. Rid. Qf ^he universal 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 Christ, and Walk after the guiding and rule of his word, and go before the flock towards everlasting life ; 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. I Jut that any such council hath at any time allowed the mass, such a one as ours was of late, in a Strange tongtte, and stuffed with so many absurdities, errors, and superstitions; that I utterly deny, and I affirm it to be impossible. For like as there is no agreement between light 2 cor. vi. and darkness, between Christ and Belial; so surely super- stition and the sincere religion of Christ, will-worship and Joh. iv. f] ie j )lirc worshipping of God, such as God requireth of his, that is, in spirit and truth, 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 Christ. 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. m0 n proverb, " Oftentimes the greater part overcometh the better;' H. LATIMER. H. Lat. As touching general councils, at this present I have no stan y of more to say, than you have said. Only I refer you to your parliaments own experience, to think of our country parliaments and cations. convocations, how and what ye have there seen and heard. AND 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. what an uncertainty is this ! But after this sort most commonly are man's proceedings. God be merciful unto us ! Who shall deliver us from such torments of mind ? Therefore is Death the death the best phvsician, but unto the faithful, whom she sician to the i -. -it in 11 • n tr faithful. together and at once dehvereth from all griefs. — You must think this written upon this occasion, because you would needs have your paper blotted. The Ninth Objection of the Antonian. If the matter should go thus, that in general councils Anton. (jji TFCT men shall not stand to the more number of the whole mul- ix. 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 N. Rid. the church, who also gave himself for it, that he might sanctify it unto himself, did give unto it abundantly all things which are necessary 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 further not to seek any thing, which he teacheth not, as necessary unto salvation. Now further, for determination of all controversies in Christ's religion, Christ himself hath left unto the church not only Moses and the prophets, whom Luke xvi. he willeth his church in all doubts 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 isai. viu. and the prophets, whatsoever is necessary to be known unto salvation, is revealed and opened. 9—2 132 CONFERENCES BETWEEN NICHOLAS RIDLEY Rom. x. g that now we have no need to say, Who shall climb into heaven, or who shall go down into the depth, to tell what is needful to be done ? Christ hath done both, and hath commended unto us the word of faith, which also is abun- dantly declared unto us in his word written ; so that here- after, if we walk earnestly in this way, to the searching out of the truth, it is not to be doubted but through the cer- tain benefit of Christ's Spirit, which he hath promised unto Lukexi. j^ we ma y fi no « ^ an( ] obtain everlasting life. "Should men isai. viii. as k counsel of the dead for the living V saith Esay. " Let them go rather to the law and to the testimony, 11 &c. Christ sendeth them that be desirous to know the truth unto the Joh. v. scriptures, saying, u Search the scriptures." I remember a like thing well spoken by Hierome, " Ignorance of the scrip- tures is the mother and cause of all errors. 11 And in another place, as I remember in the same author, " The knowledge of the scriptures is the food of everlasting life. 11 But now methinketh I enter into a very broad sea, in that I begin to shew, either out of the scriptures themselves, or out of the ancient writers, how much the holy scripture is of force to teach the truth of our religion. But this is it that I am now about, that Christ would have the church, his spouse, in all doubts to ask counsel at the word of his Father, writ- ten, and faithfully left and commended unto it in both Tes- taments, the Old and the New. Neither do we read that ( hrist in any place hath laid so great a burden upon the members of his spouse, that he hath commanded them to Rom. xv. go to the universal church. " Whatsoever things are writ- ten, 11 saith Paul, M are written for our learning : *' and it is Eph. iv. true that "Christ gave unto his church some apostles, some prophets, some evangelists, some shepherds and teachers, to the edifying of the saints, till we all come to the unity of faith, 11 &c. But that all men should meet together, out of all parts of the world, to define of the articles of our faith, I neither find it commanded of Christ, nor written in the word of God. H. LATIMER. H. Lat. There is a diversity betwixt things pertaining to God or faith, and politic and civil matters. For in the first we must AND HUGH LATIMER. 133 stand only to the scriptures, which are able to make us all perfect and instructed unto salvation, if they be well under- 2 Tim. iil. stood. And they offer themselves to be well understood only to them which have good wills, and give themselves to study and prayer. Neither are there any men less apt to understand them than the prudent and wise men of the world. But in the other, that is, in civil or politic matters, often- times the magistrates do tolerate a less evil for avoiding of a greater ; as they which have this saying oft in their mouths, "Better an inconvenience than a mischief: 1 '' and, "It is the property of a wise man,' 1 saith one, " to dissemble many things, and he that cannot dissemble cannot rule. 11 In which sayings they bewray themselves, that they do not earnestly weigh what is just, what is not. Wherefore, forasmuch as man's laws, if it be but in this respect only, that they be devised by men, are not able to bring any thing to perfection, but are enforced of necessity to suffer many things out of square, and are com- pelled sometime to wink at the worst things ; seeing they know not how to maintain the common peace and quiet ; otherwise they do ordain that the more part shall take place. You know what these kinds of speeches mean, " I speak after Gai. Hi. the manner of men. 11 — " Ye walk after the manner of men. 11 — Rom. iii. Ps. cxvi. " All men are liars. 11 And that of St Augustine, " If ye live Lib. i. Re- after man^ reason, ye do not live after the will of God 1 . 11 rac ,cap ' TJw Tenth Objection of tlie Antonian. If ye say that councils have sometimes erred, or may en*, Anton. how then should we believe the catholic church % For the BJLC1# councils are gathered by the authority of the catholic church. The Answer, N. RIDLEY. From " may be, 11 to " be indeed, 11 is no good argument ; N. Rid. but from "being, 11 to "may be, 11 no man doubteth but it is [' S. Aug. Retract, lib. 1. cap. 10. Op. Ed. Ben. Par. 1685, torn. i. col. 16. In the 9th and 10th chapters the sense of these words may frequently be inferred, but the words themselves do not occur. Ed.] 134 CONFERENCES BETWEEN NICHOLAS RIDLEY Socratis Ecc. Hist. lib. ii. Socratis Ecc. Hist, lib. i. cap. 24 et 32. Theod.lib.v, cap. 34. Objection. Answer. De bap. con- tra Donat. lib. ii. cap. 3. a most sure argument. But now that councils have some- time erred it is manifest. How many councils were there in the east part of the world, which condemned the Nicene council? And all those which would not forsake the same, they called by a slanderous name (as they thought) 'Ho- mousians.'' Were not Athanasius, Chrysostom, Cyril, Eu- stachius, men very well learned and of godly life, banished, and condemned as famous heretics, and that by wicked councils? How many things are there in the canons and constitutions of the councils, which the papists themselves do much mislike? But here, perad venture, one man will say unto me, " We will grant you this in provincial councils, or councils of some one nation, that they may sometimes err, forasmuch as they do not represent the universal church : but it is not to be believed, that the general and full councils have erred at any time," Here, if I had my books of the councils, or rather such notes as I have gathered out of those books, I could bring something which should serve for this purpose. But now seeing I have them not, I will recite one place only out of St Augustine, which (in my judgment) may suffice in this matter, instead of many 1 . "Who knoweth not," saith he, "that the holy Scripture is so set before us, that it is not lawful to doubt of it, and that the letters of bishops may be reproved by other wiser men's words, and by councils ; and that the councils themselves, which are gathered by [* Quis autem nesciat sanctam scripturam canonicam, tarn veteris quam novi Testamenti, certis suis terminis contineri, camque omni- bus postcrioribus episcoporum Uteris ita pra?poni, ut de illo omnino dubitari et disceptari non possit, utrum verum vel utrum rectum sit, quidquid in ea scriptum esse constiterit ; episcoporum autem literas, qua? post confirmatum canonom vel scripta? sunt vel scribuntur, et per sermonem forte sapientiorem cujuslibet in ea re peritioris, et per aliorum episcoporum graviorem auctoritatem doctioremque prudentiam, et per concilia licere reprehendi, si quid in eis forte a veritate devia- tum est; et ipsa concilia, qua? per singulas regiones vel provinciaa fiunt, plenariorum conciliorum auctoritati, qua? fiunt ex universo orbe Christiano, sine ullis ambagibus cedere; ipsaque plcnaria sa?pe priora posteriorjbus emendari, cum aliquo experimento rerum aperitur quod clausum erat, et cognoscitur quod latebat ? S. Aug. Op. Ed. Ben. Par. 1685, torn. ix. col. 98. Ed.] AND HUGH LATIMER. 135 provinces and countries, do give place to the authority of the general and full councils ; and that the former general councils are amended by the latter, when as by some ex- perience of things, either that which was shut up is opened, or that which was hid is known V Thus much of Au- gustine. But I will plead with our Antonian upon matter confessed here with us, whenas papistry reigned. I pray vou, how doth that book, which was called "The Bishop's The * L Bishop's Book 2 ," made in the time of king Henry VIII, whereof Book, the bishop of Winchester is thought to be either the first father or chief gatherer, how doth it (I say) sharply re- prove the Florentine council 3 , in which was decreed the supremacy of the bishop of Rome, and that with the con- sent of the emperor of Constantinople and of the Gre- cians? So that, in those days, our learned ancient fathers 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 which 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 V — " Because," saith 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- 1 Tim. vi. 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. 17 See note F. at the end of the volume. Ed.] [ 3 This council was originally assembled at Ferrara by Eugene IV. Jan. 10, 1438, in opposition to that of Basil. It was attended by John Palseologus, Emperor of Constantinople, and Joseph, Patriarch of the same city. In consequence of the plague it removed to Florence, Feb. 29, 1439, till April 26, 1442. Ed.] 136 CONFERENCES BETWEEN NICHOLAS RIDLEY o?uome's > Another man allegeth unto me the authority of the bishop authority. f R ome? "without Avhich neither can the council saith he, " be lawfully gathered, neither, bein^ gathered, determine any thing concerning religion." But this objection is only grounded upon the ambitious and shameless maintenance of the Romish tyranny and usurped dominion over the clerg ^u n rfathe ab wmcn tyranny we Englishmen long ago, by the consent of ^cmacy 1 " * ne wno ^ e rcalm, have expelled and abjured. And how rightly we have done it, a little book set forth, De Potentate 1 , 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 privib Conc.Carth. from old time. But the council of Carthage, in the y of our Lord 457, did openly withstand it 2 ; and also the council at Milevite, in the which St Augustine was pre- Can. xxii. se nt, did prohibit any appellations to be made to bishops beyond the sea 3 . Th e Ele tenth Obj ' of the AtUonian. Am St Augustine saith, "The 4 good men are not to be for- XI. saken for the evil, but the evil are to be borne withal for Epist.xiviii. the good ;. ye will not nj (I trow) that in our congre- gations all be evil. T/te Answer. N. RIDLEY. x. Rid. I speak nothing of the goodness or evilness of your con- gregations, but I light in Christ's quarrel against the ma [} See note G. at the end of the volume. Ed.] [ 3 The third Council of Carthage was held a.d. 397. The prot. here mentioned is to he gathered rather from the spirit than the letter of its canons. See L'Abbe, torn. ii. col. 1165. Ed. Par. 1671. Ed.] [ 3 Ad transmarina autem qui putaverit appellandum, a nullo intra Africam in communionem suscipiatur. L'Abbe', Cone. torn. ii. col. 1513. Ed. Par. 1671. En.] [ 4 Xon enim propter malos boni descrendi, sed propter bonos mali tolerandi sunt. S. Aug. Op. Ed. Ben. Par. 1685, torn. ii. col. 2 Ordo novus, Ep. xcm. Ed.] AND HUGH LATIMER. Vol which doth utterly take away and overthrow the ordinance of Christ. Let that be taken quite away, and then the par- tition of the wall 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 writer hath expressedly in other places; that is, " If those evil men do cast abroad no seeds of false doc- yj^f mt trine, nor lead other to destruction by their example 5 ." Sm**! 1 ' The Twelfth Objection of the Antonian. It is perilous to attempt any new thing in the church, Aotok. which lacketh the example of good men. How much more XII. ilous is it, to commit 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 church by reason of the mass, the example of the prophets, of Christ, 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 Christ, 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 «*■ Peter and John went up into the temple at the ninth hour Acts Hi. 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 1 law. The Answer. N. RIDLEY. I grant the former part of your argument, and to the N* R i D « second part I say, that although it contain many true things, ["' S. Aug. Op. Ed. Ben. Par. 1685, torn. ix. col. 58. The words here quoted do not occur in the passages referred to, but the sense of the two chapters is the same. En.] 138 CONFERENCES BETWEEN NICHOLAS RIDLEY as of the corrupt state in the times of the prophets, of Christ, and the apostles ; and of the temple being haunted 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 communicate 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 with the word of God. St Epist. cxix. Augustine, speaking of the ceremonies of the Jews 1 , (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 delivered 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. Hut now, seeing they are contrary 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, which feareth God more than man, and loveth everlasting life more than this short and transitory life. To that which was said, that my fact lacketh example of the godly fathers that have gone Tobiti. before, the contrary is most evident 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 their companies, and got him to Je- rusalem unto the temple of the Lord, and there worshipped the Lord God of Israel. 1 Kings xiii. Did 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 kino; Josiah, the true minister of God, did execute at the time appointed. And where do we read that the prophets or the 2 Kings apostles did agree with the people in their idolatry? When- [! Legalibus tamen sarcinis, non lmmanis prECsumtionibus (Jin/tri) subjiciuntur. S. Aug. Epist. cxix. cap. 19, Op. Ed. Ben. Par. 16o.5. Ordo novus, Epist. lv. torn. ii. col. 142. Ed.] XXlll 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. xx. 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 Christ with Belial \ Either what part hath the believer with the infidel I 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 Isai - *& yourselves 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. 1 ' 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 have been provoked to do any thing, 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 Macc - vii - death for the defence of the law, yea, and at length died manfully in the defence of the same. " If we do praise," Ep?st. Gaii- saith St Augustine, " the Maccabees, and that with great 23. nt11 ' cap * 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 our baptism, for the sacrament of the body and blood of Christ 3 , &c.f' But the supper of our Lord, such [ 2 S. Aug. Op. Ed. Ben. Par. 1685, torn. ix. col. 635. The words here quoted do not occur — the nearest approach to them is as follows: — Sed (scrip tura Macchabseorum) recepta est ab Ecclesia non inutiliter, si sobrie legatur vel audiatur, maxime propter illos Macchabseos qui pro lege Dei, sicut veri martyres, a persecutoribus tarn indigna atque horrenda perpessi sunt, ut etiam hinc populus Christianus adverteret, quoniam non sunt condigna? passiones hujus temporis ad futuram gloriam quae revelabitur in nobis, pro quibus passus est Christus. — lb. col. 655. Ed.] 140 CONFERENCES BETWEEN NICHOLAS RIDLEY a one, I mean, as Christ commandeth us to celebrate, the mass utterly abolisheth and corrupteth most shamefully. H. LATIMER. n. Lat. 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 praying unto my God, Ps ' ix - that he will be an helper unto me in time of need. The Thirteenth Objection of the Antonian. Auroif. Seeing you are so obstinately set against the mass, that XIII. vou affirm, because it is done in a tonjnie 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 t<> suspect you, that you think not catholicly of baptism also. Is our baptism, which we do use in a tongue unknown to the people, the true baptism of Christ 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. I N. RIDLEY. N. Rid. Although I would wish baptism to be given in the vulgar tongue, for the peopled sake, which are present, that they may the better understand their own profession, and also be more able to teach their children 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 AND 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, notwithstanding, they ought to be taught the catechism of the christian 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- tiate, 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, 11 surely I would 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. 11 Notwithstanding that the child itself is sufficiently baptized in the Latin tongue. The Fourteenth Objection of the Anionian. Forasmuch as I perceive you are so stiffly, I will not Anton. say obstinately, bent, 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 which in like cases was wont to be the only remedy against stiffnecked 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 will be the queen's true subject, whenas you do openly profess that you will not keep her laws? The Answer. N. RIDLEY. N. Rid. ! heavenly Father, the Father of all wisdom, under- standing, and true strength, I beseech thee, for thy only Son our Saviour Christ's sake, look mercifully upon me, wretched creature, and send thine Holy Spirit into my breast ; that not only I may understand according to thy wisdom, how this pestilent 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 life, through the same our Lord Jesus Christ. 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 rigour 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 nature 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 understanded 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 LATIMEE. 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, &c. 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, ^fs^in?^- Satan doth not cease to practise his old guiles and accus- ^l**™^ e tomed subtleties. He hath ever this dart in a readiness JJ^if odly 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 Elias, " Art thou he i Kings xviii that troubleth Israel? " The false prophets also complained to their princes of Jeremy, that his words were seditious Jer. xxvi. 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 youj imxix. let this man go, you are not Caesar's friend?'" 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 unto 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* CONFERENCES 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 his own destruction. He is also unjust, wluch giveth not the prince that is the prince's, and to God that is God's. Here cometh to my remem- Theed. Ecc. brance that notable saying of Valentinianus, the emperor, Hist.lib.ir. . . " . cap. o. for choosing the bishop of Milan. "Set him," saith he, " in the bishop's seat, to whom, if we, as man, do offend at Euseii. Ecc. any time, we may submit ourselves 1 . 11 Polycarpus, the most cap. is. ' 'constant martyr, when he stood before the chief ruler, and was commanded to blaspheme Christ, and to swear by the fortune of Csesar, &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 2 ." 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 Christ, 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 i-pii. ft in use with armour, and to assay how I can go armed. P Toiovtov crj ovu tea) vvv to?? irap ckc'ivov yevopevovs cAc-yyou? (dvOpiairov^ jap itvrcR KCU •KpocncTaieiv avuyKtj) tu? larpiKtju daTTCKTWjxeQa OcpaTrelav. Theod. Ecc. Hist. lib. iv. cap. 6. Ed. Paris. 1670, p. 157. Ed.] [« Euseb. Ecc. Hist. lib. iv. cap. 15. Ed. Par. Valcsio, 1659, p. 132. Ed.] AND HUGH LATIMER. 145 In Tynedale, where I was born, not far from the Scottish borders, I have known my countrymen watch night and day in their harness, such as they had, that is, in their jacks, and their spears in their hands, (you call them northern gads), especially when they had any privy warning of the coming of the Scots. And so doing, although at every such bickering some of them spent their lives, yet by such means, like pretty men, they defended their country. And those that so died, I think that before God they died in a good quarrel, and their offspring and progeny all the country loved them the better for their fathers"' sakes. And in the quarrel of Christ our Saviour, in the defence of his own divine ordinances, by the which he giveth unto us life and immortality, yea, in the quarrel of faith and christian religion, wherein resteth our everlasting salvation, shall we not watch? Shall we not go always armed, ever looking when our adversary (which, like a roaring lion, seeketh 1 Pet. v. whom he may devour,) shall come upon us by reason of our slothfulness ? Yea, and woe be unto us, if he can oppress Matt. xxiv. us at unawares, which undoubtedly he will do, if he find us sleeping. Let us awake therefore ; for if the good man of the house knew what hour the thief would come, he would surely watch, and not suffer his house to be broken up. Let us awake therefore, I say, and let us not suffer our house to be broken up. "Resist the devil,'" says St James, " and James iv. he will fly from you." Let us therefore resist him man- fully, and, taking the cross upon our shoulders, let us follow our captain Christ, who by his own blood hath dedicated and hallowed the way, which leadeth unto the Father, that is, to the light which no man can attain, the fountain of everlasting joys. Let us follow, I say, whither he calleth 1 Tim. vi. and allureth us, that after these afflictions, which last but for a moment, whereby he trieth our faith, as gold by the fire, we may everlastingly reign and triumph with him in the glory of the Father, and that through the same our Lord and Saviour Jesus Christ, to whom with the Father and the Holy Ghost, be all honour and glory, now and for ever. Amen. Amen. Good father, forasmuch as I have determined with my- self to pour forth these my cogitations into your bosom, 10 146 CONFERENCES BETWEEN NICHOLAS RIDLEY here, methinketh, I see you suddenly lifting up your head towards heaven, after your manner, and then looking upon me with your prophetical countenance, and speaking unto me with these or like words : " Trust not, my son, (I beseech you, vouchsafe me the honour of this name, for in so doing I shall think myself both honoured and loved of you,) trust not, I say, my son, to these word-weapons, for the kingdom iCor.iv. of God is not in words, but in power. And remember Matt. x. always the words of the Lord, ■ Do not imagine aforehand, what and how you will speak, for it shall be given you even in that same hour, what ye shall speak ; for it is not ye that speak, but the Spirit of your Father which speaketh •in in you. I pray you therefore, father, pray for me, that I may cast my whole care upon him, and trust upon him in all perils. For I know and am surely persuaded, that what- soever I can imagine or think aforehand, it is nothing ex- Eph.vi. cept he assist me with his Spirit, when the time is. I beseech you therefore, father, pray for me, that such a complete harness of the Spirit, such boldness of mine, may be given Ps. xiiv. unto me, that I may out of a true faith say with David, " I will not trust in my bow, and it is not my sword that shall Ps. cxh n. save me. For he hath no pleasure in the strength of a horse, kc. But the Lord's delight is in them that fear him, and put their trust in his mercy ." I beseech you, pray, pray that I may enter this fight only in the name of God, and that when all is past, I, being not overcome, through his gracious aid, may remain and stand fast in him till that day of the Lord, in the which to them that obtain the victory Rev. ii. shall be given the lively manna to eat, and a triumphant crown for evermore. Now. father, I pray you, help me to buckle on this Rev. ii. gear a little better ; for ye know the deepness of Satan, being an old soldier, and you have collared with him ere now, blessed be God that hath ever aided you so well! I suppose he may well hold you at the bay. But truly, he will not be so willing, I think, to join with you, as with us younglings. Sir, 1 beseech you, let your servant read this my babbling unto you ; and now and then, as it shall seem unto you best, AND HUGH LATIMER. 147 let your pen run on my book. Spare not to blot my paper : I give you good leave. As touching this Antonian, whom I have here made mine adversary, lest peradventure any imagination might carry you amiss, and make you think otherwise than I meant, know you that I have alluded to one Antony, a most cruel bishop of the Arians, and a very violent persecutor of them that were catholic and of a right judgment. To whom Hunericus, a tyrant of the Vandals, knowing Antony's fierceness, com- mitted his whole authority, that he should either turn the christians which believed well unto his false religion, or else to punish and torment them at his pleasure. Which thing Antonius took in hand to do, and executed the same against a great number, but specially against two most godly bishops, and most constant in the doctrine which was according to godliness. The name of the one was Eugenius, an aged man ; the other was named Habet-Deum. This latter, as it appears by Victor's history of the persecutions of the Vandals, 2^°* *£ both the tyrant and the false counterfeit bishop desired much Afric - lib - iii - to have turned unto their most pestilent heresy. This Habet- Deum was bishop of the city of Tamallume, where Antony had been bishop before. And when Antony had vexed him (as the story saith) with diverse and sundry persecutions, and had found the soldier of Christ always constant in his confession, it is said, that at length in a great rage he swore and said to his friends on this wise : " If I make him not of our religion, then am I not Antony." It is incredible What harms and troubles he put him to ; what cruelty he practised against him ; and it were too long now to describe the same unto you. But the man of God stood always un- moveable; and in the confession of Christ's faith remained ever unto the end the constant and unfoiled soldier of Christ 1 . This good bishop, Habet-Deum, I pray to God our heavenly Father to give me grace, that I may faithfully follow, through our Lord Jesus Christ. Amen. Sir, I have caused my man not only to read your armour unto me, but also to write it out. For it is not only no bare armour, but also well buckled armour. I see not how it could be better. I thank vou even from the bottom of [ l Vict, de Pers. Afiic. lib. m. Ed. Bas. 1539. p. 663. Ed.] 10—2 1 48 CONFERENCES BETWEEN NICHOLAS RIDLEY, &C. my heart for it ; and my prayer shall you not lack, trusting that you do the like for me. For indeed there is the help, &c. Many things make confusion in memory. And if I were as well learned as was St Paul, I would not bestow much against them, further than to gall them, and spurgall too, when and where as occasion were given, and matter came to mind : for the law shall be their sheet- anchor, stay, and refuge. Fare you well in Christ. A CONCLUSION TO THE READER. In this conference and talk between these two great learned men and holy martyrs of Christ, thou perceivest, good reader, the causes wherefore they, with the loss of lands, goods, friends, and all the world's wealth, chose rather most terrible merciless death, than by the denial of the truth to live with an evil conscience, in an open untruth, for a time, in this sinful slippery world. Thine indifference understandeth that they endured that long imprisoning, that straight keeping, that ungentle entreaty and cruel handling, not upon an obstinate heart nor froward disposition (being otherwise men most gentle and tractable), much less upon any most desperate temerity : but considering the urgent weight of the cause for the which they suffered, necessarily to require a plain confession, after they had examined, debated, and throughly tried out the matter to the utmost ; forasmuch as it was given unto them of God, not only that they should believe in Christ, but also suffer for him ; and seeing they were segregated and especially chosen to defend the gospel, they, contemning the tender trembling of the cowardly flesh, and setting all fleshly policies apart, buckled on them the ar- mour of God, that they might stand manfully against the assaults of the devil, and with the target of a firm faith extinguish the fiery darts of the wicked ; and so have joy- ously finished their course, testifying with their blood God's eternal truth unto the world : testifying (I say) the mighty power, the sufficiency and sincerity of God's written word, and the comfort exhibited by the same to all faithful in the true use and participation of Christ's holy Sacraments, mi- nistered according to his own institution ; testifying what the 150 A CONCLUSION TO THE READER. true Catholic Church of Christ is indeed, and by what marks it is certainly known : testifying as well what troubles and perils of the world the same Church is subject unto ; as also what weight of eternal glory the momentary trifling afflictions bring to such as continue in that true afflicted Catholic Church, beholding not joys seen, but joys that are not seen: testifying that like as Christ, (being the head of his mys- tical body, the Catholic Church,) giveth life and salvation unto all the members of the same ; even so, whosoever is out of that Church cannot be partaker of salvation and life : testifying what damnation hangeth over them that profane or corrupt the holy ordinance of God in the Sacra- ments and ministry of the Church, as the papists in their mass and other superstitious counterfeit God-service do : testifying what causes moved these two blessed martyrs with many more besides (and ought to move all that intend to be partakers of life and salvation with Christ in his king- dom) to abhor and abstain from the popish mass, now set up by Satan and Antichrist in England again : testifying how far, and in what things, every subject ought and may lawfully obey the higher powers, and wherein disobey : tes- tifying, finally, how dangerous and damnable a matter it is for any Christian to credit and do after the shaven swarm of mass-priests and papists, who, like most notorious thieves and sacrilegers, not only rob the true Catholic Church of Christ of her right name, and arrogantly and falsely clothe themselves withal (by colour and pretence whereof they rob the people of their goods, to make themselves rich, and like ravening wolves exercise all merciless murder and tyranny against the saints and flock of Christ, that withstand their blasphemy, as these two martyrs most learnedly and constantly did), but also rob God the Father of his honour, God the Son of his humanity, merit, and priesthood, and God the Holy Ghost of his eternal divine doctrine. A CONCLUSION TO THE READER. 151 Thus have these two blessed martyrs testified unto the world (for God's elect's sake) the certainty of his unfailing truth, and danger of his blasphemous enemies, the papists' 1 falsehood. Judge now, gentle reader, whether it is better for thee to abide patiently thy most merciful loving heavenly Father's rod under Christ's cross, in confessing the truth with these holy martyrs, to thy eternal salvation; or to slide back into the filthy soil of papistry, and so in partaking the papists' pleasures and ease of the tottering world for a very short time, to be partakers also of their just deserved plagues in the torments of hell, among those hypocrites, to thy greater damnation. The Lord God give thee his light, to embrace and obey the persecuted truth, and to judge rightly now in this trying time of the cross, that thou be not damned with the wicked world for being ashamed to bear thy cross after thy crucified Christ. Amen 1 . [} This conclusion to the reader is signed in the second edition, where for the first time it occurs, J. O. Ed.] A CONFERENCE BETWEEN NICHOLAS RIDLEY, SOMETIME BISHOP OF LONDON, AND SECRETARY BOURN, WITH OTHERS, AT THE LIEUTENANTS TABLE IN THE TOWER. A CONFERENCE, &c. It was declared a little before, how Doctor Ridley was had from Fremingham to the Tower; where, being in du- rance, and invited to the Lieutenant's table, he had certain talk or conference with Secretary Bourn, Mr Fecknam, and other, concerning the controversies in religion : the sum whereof, as it was penned with his own hand, hereafter ensueth. — Fox. Master Thomas of Bridges said at his brother Master sir Thomas ° Abridges. Lieutenant's board, " I pray you, Master Doctors, for my learning, tell me what an heretic is!* 1 Mr Secretary Bourn said, " I will tell you who is an heretic : whoso stubbornlv Who is an heretic. and stiffly maintaineth an untruth, he is an heretic." " Ye mean, Sir," said I, "an untruth in matters of religion and concerning our faith." " Yea, that is true," said he : and in this we were soon agreed. Then said Master Fecknam, sitting at the upper end of the table, whom they called Mr Dean of Paul's, " I will tell you by St Augustine who is an heretic : Qui adulandi principihus ml lucri gratia falsas opi- ^faS** niones gignit ml sequitur, liajreticus est, saith St Augustine 1 ." SjjJhw 11 " And then he Englished the same. " Sir," said I, " I ween St Augustine addeth the third member, which is ml mnm glorias causa" " Ye say even true Mr Doctor," said he ; and thus far we did agree all three 2 . Mr Fecknam began again to say, " Whoso doth not believe Fecknam o o j > provoking that the Scripture affirmeth, but will obstinately maintain JJ aster Eld. [ l He who for the sake of flattering princes, or of gain, invents or follows false opinions is an heretic. Ed.] [ 2 Or for the cause of vain glory. Vide S. Aug. de utilitate cre- dendi cap. 1, Op. Ed. Ben. Par. 1685, torn. viii. col. 45. The words are: Haereticus est, ut mea fert opinio, qui alicujus temporalis commodi, et maxime gloriae principatusque sui gratia, falsas ac novas opiniones vel fingit vel sequitur. Ed.] 156 CONFERENCES BETWEEN the contrary, he is hwreticus. As in the sacrament of the altar, Matthew doth affirm there to be Christ's body, Mark doth affirm it, Luke affirmeth it, Paul affirmeth it, and none denieth it: therefore to hold the contrary is heresy. It is the same body and flesh that was born of the virgin : and ^itv'u"*'" * ms * s connrme d by unity, antiquity, and universality. For versaiity. none before Berengarius did ever doubt of this ; and he was an heretic, as Mr Doctor there knoweth full well : I do testify 1 his own conscience" said he. " Marry, Sir," said Master Secretary, " Master Fecknam hath spoken well. These be great matters : unity, antiquity, and universality. Do ye not think so, Master Doctor V said he to me. Here while I strained courtesy, and pretended as nothing to talk, said one of the commissioners : " Peradventure Master Ridley doth agree with Mr Fecknam, and then there needs not much debating of the matter." " Sir," said I, " in some things I do and shall agree with him ; and in some things which he hath spoken, to be plain, I do not agree with him at all. — Masters," said I, " ye be (as I understand) the Queens commissioners here, and if ye have commission to examine me in these matters, I shall declare unto you plainly my faith; if ye have not, then 1 shall pray you either give me leave to speak my mind freely, or else to hold my peace." " There is none here," said Mr Secretary, u that doth not favour you." — And then every man shewed what favour they bare towards me, and how glad they would be of an agreement. But as I strained to have licence of them in plain words to speak my mind, so methought they granted me it, but vix or wgrL Well, at the last I was contented to take it for licensed, and so began to talk. nishop Rid- To Mr Fecknam's arguments of the manifold affirmation ley answer- . ° in? to where no denial was, I answered, Where is a multitude of Fecknam. m Truthin affirmations in Scripture, and where is one affirmation, all is goethnotby one concerning the truth of the matter: for that any of the affirmation, Evangelists spake inspired by the Holy Ghost, was as true insufficient, as that which was spoken of them all. It is as true that [ l Testify, i. e. take to witness. Ed.] N. RIDLEY AND SECRETARY BOURN, 157 John saith of Christ, Ego sum ostium ovium, I am the John x - door of the sheep, as if all had said it. For it is not in Scripture as in witness of men, where the number is credited more than one, because it is uncertain of whose spirit he doth speak. And where Mr Fecknam spake of so many, affirming without any negation, &c, " Sir," said I, " all they do affirm the thing which they meant. Now, if ye take their words, and leave their meaning, then do they affirm what ye take, but not what they meant. Sir," said I, tt; if JSS^ in talk with you I should so utter my mind in words, that JJjJ|^J ith ye by the same do and may plainly perceive my meaning, jjjj; ir mean " and could, if ye would be captious, cavil at my words, and writhe them to another sense, I would think ye were no gentle companion to talk with ; except ye would take my words as ye did perceive that I did mean." " Marry," quoth Mr Secretary, " we should else do you plain injury and wrong." Mr Fecknam perceiving whereunto my talk went, u Why," quoth he, "what circumstances can ye shew me that should move you to think of any other sense, than as the words plainly say, Hoc est corpus meum, quod pro vobis tradetur f #* e J?c!»r- This is my body which shall be betrayed for you." £J52El " Sir," said I, " even the next sentence that followeth ; Hoc facite in meam commemorationem, Do this in my re- membrance. And also by what reason ye say the bread is turned into Christ's carnal body; by the same I may say, that it is turned into his mystical body. For as that saith R £ as .°" s J J why these of it, Hoc est corpus meum quod pro vobis tradetur ; so Paul J^J^JJJfJ' which spake by Christ's spirit saith, Unus panis et unum not literally. corpus multi sumus omnes, qui de uno pane participamus. We 1 Cor - x - being many are all but one bread, and one body, in as much as we are partakers of one bread." "Here he calleth one bread, one loaf," said Mr Secre- tary. " Yea," said I, * one loaf, one bread, all is one with me." "But what say ye," quoth Master Secretary, "of the universality, antiquity, and unity, that Master Fecknam did speak of?" "I ensure you," said I, "I think them matters weighty, Unity with ° J verity to be and to be considered well. As for unity, the truth is, before allowed. 158 CONFERENCES BETWEEN God, I clo believe it and embrace it, so it be with verity, and joined to our head Christ, and such one as Paul speaketh Eph. iv. of, saying, Una fides, unus Dens, unum baptisma, One faith, Antiquity, one God, one baptism. And for antiquity, I am also per- suaded to be true that Irenseus saith, Quod primum verum 1 , That is first is true. In our religion Christ's faith was first truly taught by Christ himself, by his Apostles, and by many good men that from the beginning did succeed next unto them: and for this controversy of the sacrament, I am persuaded that those old writers, which wrote before the controversy and the usurping of the see of Rome, do all agree, if they be well understood, in this truth. 11 " I am glad to hear, 11 said Master Secretary, " that ye do so well esteem the doctors of the church. 11 hath a raality " ^ ow as ** or umversan ty, it may have two meanings : one, derst-uid" *° understand that to be universal which from the beginning in s- in all ages hath been allowed ; another, to understand uni- versality for the multitude of our age, or of any other singular age. 11 "No, no, 11 saith Master Secretary, "these three do always agree ; and where there is one, there is all the rest. 11 And here he and I changed many words. And finally, to be short, in this matter we did not agree. "There was none, 11 quoth Master Fecknam, "before Be- rengarius, Wickliffe, and Hus, and now in our days Carolo- stadius and (Ecolampadius. And Carolostadius saith, Christ pointeth to his own body, and not to the sacrament, and M.jnncihon said, Hoc est corpus meum. And Melancthon writeth to one ad Micd- ~ * "<"'»• Micronius, (Miconius, said I), these or like words: Null- sail* oravem rationem invenire possum, propter quam a fide major um in hac materia dissentiam 2 . I can find no grounded reason to cause me to dissent from the belief of our fore- elders. 11 The doctrine Thus when he had spoken at length with many other of the Sacra- l b t J ment not words more, " Sir , 1 ' said I, " it is certain that other before i i i these have written of this matter ; not by the way only, and \_ l See notes to the Conferences with Latimer. The words referred to are those of Tertullian, not of Irenams. Ed.] [ 2 Mel. Ep. ad Mycon. apud (Ecolampadium, de Euchar. Ed. 1530, p. 58. Ed.] new N. RIDLEY AND SECRETARY BOURN. 159 obiter, as do for the most of all the old writers, but even ex professo, and their whole books entreat of it alone, as Bertram." " Bertram," said the Secretary, " what man was he ? and who was he 3 , and how do ye know?" &c. with many ques- tions. "Sir," quoth I, "I have read his book. He propoundeth the same which is now in controversy, and answereth so directly that no man may doubt but that he affirmeth, that the substance of bread remaineth still in the sacrament ; and he wrote unto Carolus Magnus." " Marry," quoth he, " mark, for there is a matter. He wrote," quoth he, " ad Jlenrieum 4 , and not ad Carolum, for no author maketh any such mention of Bertramus." " Yes," quoth I, " Trithemius in catalogo illustrium Scriptorum speaketh of him. Trithemius was but of late time : but he speaketh," quoth I, " of them that were of antiquity." Here after much talk of Bertram ; " What authors have ye," quoth Mr Secretary, "to make of the Sacrament a figure?" [ 3 "Who was he?" etc. The celebrated work of Bertramus, or Ratramnus, de Corpore et Sanguine Domini, is here alluded to. An English translation by William Hugh had shortly before this time, viz. in 1548, been printed, under the title of "A book of Bertram the Priest." It is supposed that Ridley met with it in the year 1545 or 1546. Dr Glocester Ridley says : " Few books have drawn after them such salutary consequences as this has done. This first opened Ridley's eyes, and determined him more accurately to search the Scriptures in this article, and the doctrine of the primitive fathers, who lived before the time of this controversy betwixt Bertram and Pascharius." Ed.] [ 4 "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 commendabile opus." Ed.] 160 CONFERENCES BETWEEN inake°t'he hat " Sir '" c l uot ^ 1 *' " }' e know (* tmnk ) tliat Tertullian in plain but? fi e Sre wor( ^ s speaketh thus : Hoc est corpus rneum, id est, figura nus tU Ge!a- cor P or ^ s me ^i This is my body, that is to say, a figure of 'gen. ° ri ' m y D0( ty. And Gelasius saith plainly, that substantia panis rnanet; the substance of bread remaineth. And Origen saith likewise; Quod sanctificatur secundum materiam, ingreditur stomachum et mdit in secessem; That which is sanctified, as touching the matter or substance, passeth away in the draught 1 ." This when I had Englished, Mr Secretary said to me, " You know very well as any man,"' 1 &c. ; and here, if I would, I might have been set in a foolish Paradise of his commendation of my learning, and quod essem mr 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 Fecknam spake 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 Melancthon, as I ween, saith there are two." " Ye say truth," quoth Mr Secretary : " Melancthon's opinion is so. But I pray you, ye have read that the sacrament was in old time so reverenced, that manv were then forbidden to be present at the ministration thereof, catechuMeni" quoth he, " and many more. 1 '' cntecim- " Truth, Sir," quoth I, " there were some called audientes, mem and . others went some pcenitentes, some catechumeni, and some energumeni, tJon istra " wmcn were commanded to depart." The book of "Now," quoth he, "and how can ye then make but a catechism. * J figure or a sign of the sacrament, as that book which is set forth in my Lord of Canterbury's name 9 1 I wis, ye can tell [' Tertul. cont. Marcion. lib. iv. cap. 40. Gelasius de duab. nat. in Christo. Bibl. Pat. Paris, 1575, vol. v. p. 475. Orig. in Matth. Op. Ed. Par. 1745, Horn. XL vol. iii. p. 499. For these references to the Fathers see The Brief Declaration. Ed.] [ 3 "Lord of Canterbury's name." Fox, in the margin, 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 Religion:" or possibly that of Justus Jonas, translated under Cranmer's authority, and often referred to as his. N. RIDLEY AND SECRETARY BOURX. 161 who made it: did not ye make it?" 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 ever was. " Master Secretary, 1 ' 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 thus : 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 J Cor - x - 16 - we break, is it not the partaking or fellowship of the body of Christ l and St Augustine, Manduca vitam, bibe vitam, Eat life, drink life 3 ." Then said Master Pope, u What can ye make of it when Tlie ?■«*■ * 7 J ment may ye say, there is not the real body of Christ? which I do ^j"*}^ believe, and I pray God I may never believe other. How {JJJgjJj^ It is known by the title " Catechism of 1543." 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 in mentioning a catechism at all. En.] [ 3 S. Aug. Sermo cxxxi. de verb. Evan. Joh. vi. Op. Ed. Ben. Par. 1685, torn. v. col. 641. Ed.] 11 [ridley.] 162 CONFERENCES BETWEEN Tertullia- nus. Cyprian. Dr Ridley falsely re- ported of, for a sermon of his at Paul's. can it bring (as ye say) either life or death, when Christ's body is not there V " Sir," quoth I, u when you hear God's word truly preached, if ye do believe it and abide in it, ye shall and do receive life withal : and if ye do not believe it, it doth bring unto you death : and yet Christ's body is still in heaven, and not carnal in every preacher's mouth." " I pray you tell me," quoth he, " how can you answer to this, Quod pro -oobis tradetur, Which 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 volis tra- detur, Which shall be given for you?" " Forsooth," quoth I, " Tertullian's exposition maketh it plain, for he saith, Corpus est figura corporis, The body is a figure of the body. Now put to quod pro vobis tradetur, Which shall be given for you ; and it agreeth exceedingly well." " In faith," quoth he, " I would give forty pound that ye w.'re of a good opinion. For I ensure you, I have heard you, and had an affection to you." " I thank you, Master Pope, for your heart and mind : and ye know," quoth I, "I were a very 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." " What say ye," quoth he, " to Cyprian ? Doth he not Bay plainly, Panis qnem dedit Do?ninus, non effigie, sed natura mutatus, omnipotentia verbi /actus est caro 1 : The bread which the Lord did deliver, being changed not according to the form, but according to the nature thereof, by the omnipotent word is made flesh." " True, Sir, so he doth say, and I answer even the same which once by chance I preached at Paul's Cross in a sermon, for the which I have been as unjustly and as untruly reported, [* Cyp. de Coena Domini. Op. Ed. Ben. Par. 1726, col. 111. This treatise is placed by the Benedictine Editor at the end of the volume among those falsely attributed to Cyprian. Ed.] N. RIDLEY AND SECRETARY BOURN. 163 as any poor man hath been. For there I, speaking of the sacrament, and inveighing against them that esteemed it no better than a piece of bread, told even the same thing of pcenitentes, audientes, catechumeni, energumeni, that I spake of before ; and I bade them depart as unworthy to hear the mystery; and then I said to those that be sancti, Cyprian the Martyr shall tell you how it is that Christ calleth it, saying, Panis est eorpus, cibus, potus, caro 2 , &c, Bread is the Jiie place of body, meat, drink, flesh, because that unto this material expounded. substance is given the property of the thing whereof it beareth the name : and this place then took I to utter as the time would then suffer, that the material substance of bread doth remain." Mr Fecknam (which, as is reported to me, did belie me openly in the same matter at Paul's Cross,) heard all this my talk, as red as scarlet in his face, and herein answered me never one word. "You do know well, 11 quoth Mr Secretary, "that Origen and Tertullian were not catholic, but erred. 11 "Sir, 11 quoth I, "there is none of all the doctors that None of ail . . . the doctors are holden in all points, but are thought to have erred in h oiden in an 17 O \ points. some things. But yet I never heard that it was either laid to Origen's charge, or to Tertullian, that ever they were thought to have erred in this matter of the sacrament. 11 " What, 11 quoth Mr Chomley, late chief justice, " doth g&SSJf* not Christ say plainly, that it is his very flesh and his very ^r^m/nt 16 blood, and we must needs eat him, or we can have no life V J^urS " Sir, 11 quoth I, " if you will hear how St Augustine expound- c eth that place, you shall perceive that you are in a wrong box. 1 And when I began to tell St Augustine's mind in his book De Doctrina Christiana*, " Yea, yea, 11 quoth Mr Secretary, " that is true. St Augustine doth take it figuratively in deed. 11 " Forty years ago, 11 quoth Mr Fecknam, " all were of one opinion in this matter. 11 " Forty years ago, 11 quoth I, " all held that the Bishop of Rome was supreme head of the universal church. 11 sion. [ 2 Cyp. lb. The words are, Ipse enim et panis, et caro, et sanguis ; idem cibus et substantia et vita factus est Ecclesiae suce, quam corpus suum appellat, dans ei participationem spiritus. Ed.] [ 3 Lib. in. Sect. 24. Op. Ed. Ben. Par. 1685, torn. iii. col. 52. See notes to The Brief Declaration. Ed.] 11—2 164 CONFERENCES BETWEEN "What then?" was Master Fecknam bep/inninp- to sav, &c. but Mr Secretary took the tale, and said, that was but , a positive law. Quaint*. "^ positive law!" quoth I, "no, Sir, he would not have it so : for it is in his decrees, that he challenged it by Christ's own word. For his decree saith : Nullis Synodicis constitutis, neque conciliis, sed viva voce Domini prwlata est Ecclesia Romana omnibus ecclesiis in toto mundo : dicente Domino Petro, Tu es Petrus 1 , &c. The church of Rome was advanced above all other churches in the world, not by any synodical constitutions, nor yet any councils, but by the lively voice of the Lord, according as the Lord said to Matt.xvi. Peter, Thou art Peter, &c. And in another place he en- Joimi. treateth, Tu es Cephas, id est caput, Thou art Cephas, that is to say the head." " Tush, it was not counted an article," quoth Mr Secre- tary, u of our faith." " Yes," said I, " if ye call that an article of our faith, which is to be believed under pain of damnation. For he saith: Omnino dejiiiimus, declaramus, pronunciamus, omnem humanam creaturam subesse Romano pontifici de necessitate salutis": We do absolutely determine, declare, and pronounce, that every creature is subject to the obedience of the Bishop of Rome upon necessity of salvation." And here when we spake of laws and decrees, Mr Roger Chomley thought himself much wronged, that he could not be suffered to speak, the rest were so ready to interrupt him : and then he up and told a long tale what laws were of Kings of England made against the Bishop of Rome, and was vehement to tell how they alway of the clergy did fly to him. And here, because he seemed to speak of many [' The words of the decree are "Sancta tamen Romana Catholica et Apostolica Ecclesia nullis Synodicis constitutis caeteris ecclesiis prae- lata est, sed evangelica voce Domini et Salvatoris nostri primatum obtinuit, f Tu es Petrus' inquiens, &e." Dist. 21. cap. o. Decreta Gratiani, Paris, 1585, cols. 115, 116. En.] [ 2 Extravag. Comm. lib. i. tit. de majoritate et obedientia — the ■words are, " Porro subesse Romano pontifici omnem humanam crea- turam dcclaramus, dicimus, definimus, et pronunciamus, omnino esse de necessitate salutis." Ed. Lugd. 1509, fol. 8. See also the conclusion of the Bull of Bonifoce VIII. "Unam Sanctam." Ed.] N. RIDLEY AND SECRETARY ROURN. 165 things beside our purpose, whereof we spake before, he was answered of his own fellows, and I let them talk. Finally, we departed in peace, and Master Secretary promised in the end, that of their talk there should come to me no harm. And after I had made my moan for lack of my books, he said they were all once given him : but P r Ridley's , books given sith I know (said he) who hath them now, write me the awa y- names of such as ye would have, and I will speak for you the best I can. JUDICIA DUO. I. A DETERMINATION CONCERNING THE SACRAMENT, MADE AT CAMBRIDGE AFTER THREE DISPUTATIONS HELD THERE, JUNE 20, 1549. II. JUDICIUM NICHOLAI RIDL/EI, EPISCOPI LONDINENSIS, DE EPISTOLIS DECRE- TALIBUS, SCILICET CLEMENTIS ANACLETI, LUCII, PONTIANI ET ALIORUM VESTUSTIS- SIMORUM PONTI- FICUM. The disputations held at Cambridge before the King's commissioners, June, 1549, and which are preserved by Fox in his Acts and Monuments, were remarkable, as well for the importance of the subject discussed, as for the learning and character of those who took part in them. The com- missioners were the Bishops of Rochester and Ely, Mr (afterwards Sir John) Cheke, formerly Tutor to the King, Dr May, and Thomas Wendy, Physician to the King. In the first disputation, Dr Madew was opposed by Dr Glin, Sedgwick, Langdale, and Young. The second disputation was carried on between Dr Glin on the Romish side, and Grindall, Perne, Gest, and Pilkington on the other. In the third Perne contended against Parker, Pollard, Vavisor or Vavasour, and Young. After three days'* disputations, Dr Ridley who had occa- sionally assisted the disputants against transubstantiation lelivered the determination or judgment subjoined. THE DETERMINATION OF DOCTOR NICHOLAS RIDLEY, BISHOP OF ROCHESTER, UPON THE DISPUTATIONS, &c. There hath been an ancient custom amongst you, that The deter- ° ^ mination of after disputations had in your common schools, there should p* Nic. Rid- * J ley upon the be some determination made of the matters so disputed and dispute 1 tions. debated, especially touching Christian religion. Because there- fore it hath seemed good unto these worshipful assistants joined with me in commission from the King^s majesty, that I should perform the same at this time ; I will by your favourable patience declare, both what I do think and believe myself, and what also others ought to think of the same. Which thing I would that afterward ye did with diligence weigh and ponder, every man at home severally by himself. The principal grounds, or rather head springs of this matter are specially five. The first is the authority, majesty, and verity of holy rive princi- c, • . pal grounds Scripture. to take away The second is the most certain testimonies of the ancient starvation. catholic Fathers, who, after my judgment, do sufficiently declare this matter. The third is the definition of a Sacrament. The fourth is the abominable heresy of Eutyches, that may ensue of transubstantiation. The fifth is the most sure belief of the article of our faith, He ascended into heaven. The First Ground. This transubstantiation is clean against the words of the Trausub- scripture, and consent of the ancient catholic fathers. The as-rain'st the Scripture. 172 A DETERMINATION scripture saith : "I will not drink hereafter of this fruit of the vine, (fee. 11 Now the fruit of this vine is wine. And it is manifest that Christ spake these words after the supper was finished, as it appeareth both in Matthew, Mark, and also in Luke, if they be well understood. There be not many places of scripture that do confirm this thing, neither is it greatly material ; for it is enough if there be any one plain scripture to testimony for the same. Neither ouffht it to be measured be measured . , , . . not by num. by the number of scriptures, but bv the authority, and by the berbutby J , . ... authority, verity of the same. And the majesty of this verity is as am- ple in one short sentence of the scripture, as in a thousand. Moreover, Christ took bread, he brake bread, he gave bread. In the Acts Luke calleth it bread. So Paul calleth it bread after the sanctification. Both of them speak of breaking, which belongeth to the substance of bread, and in Exod. xii. no wise to Christ's body, for the scripture saith : " Ye shall not break a bone of him.™ Christ saith : " Do ye this in my 1 Cor. xi. remembrance. r> Saint Paul also saith : "Do ye this in my re- membrance." And again : " As often as ye shall drink of this cup, do it in remembrance of me." And our Saviour Christ, John vi. in the 6th of John, speaking against the Capernaites, saith : " Labour for the meat that perisheth not." And when they asked, " What shall we do that we may work the works of ibid. God r he answered them thus : " This is the work of God, that ye believe in him whom he hath sent." You see how he exhorteth them to faith, for faith is that work of God. Again, " This is the bread which came down from heaven." But ibid. Christ's body came not down from heaven. Moreover : "He that eateth my flesh and drinketh my blood, dwelleth in me, and I in him. My flesh (saith he) is meat indeed, and my blood is drink indeed." When they heard this, they were offended. And whilst thev were offended, he said unto them : ibid. " What if ye shall see the son of man ascend up where he was before?" Whereby he went about to draw them from the gross and carnal eating. This body, saith he, shall ascend up into heaven, meaning altogether as St Augustine saith : " It is the spirit that quickeneth, the flesh profiteth nothing. The words that 1 speak unto you, are spirit and life, and must be spiritually understood." These be the reasons which persuade me to incline to this sentence and judgment. Dionvs. in Hie- rar. CONCERNING THE SACRAMENT. 173 The Second Ground. Now my second ground against this transubstantiation The second J ° ° ground are the ancient fathers a thousand years past. And so far gainst * l transub- off is it that they do confirm this opinion of transubstantiation, stantjation, J r viz. by the that plainly they seem unto me both to think and to teach Fathers. the contrary. Dionysius 1 in many places calleth it bread. The places are ^"J] so manifest and plain, that it needeth not to recite them. Ignatius to the Philadelphians saith : " I beseech you, JjP. a M?J brethren, cleave fast unto one faith, and to one kind of del P n - preaching, using together one manner of thanksgiving : for the flesh of the Lord Jesus is one, and his blood is one which was shed for us. There is also one bread broken for us, and one cup of the whole church 2 . 11 Irenaeus writeth thus : " Even as the bread that cometh l™**ffil hm of the earth receiving God's vocation is now no more com- mon bread, but sacramental bread, consisting of two natures, earthly and heavenly ; even so our bodies, receiving the Eucharist, are now no more corruptible, having hope of the resurrection 3 . 11 Tertullian is very plain, for he calleth it a figure of the Tertuiiia- body, &c. 4 [} Dionysius, Pseudo-Areopagita, wrote about a. d. 365, Cave. Ed.] £~ TiapaKCiXusv v/jlcis pna. irlaTei kcu ev\ KrjpvypLctTt nai pna evvapta-ria yprjaQai. }Xia jixp cgtiv r\ Sum ad Chrysostom writing to Csesarius the monk, albeit he be not received of divers, yet will I read the place to fasten it more deeply in your minds : for it seemeth to shew plainly the substance of bread to remain. The words are these : " Before the bread is sanctified, we name it bread : but by the grace of God sanctifying the same through the minis- try of the priest, it is delivered from the name of bread, and is counted worthy to bear the name of the Lord's body, although the very substance of bread notwithstanding do still remain therein, and now is taken not to be two bodies, one body of the Son, &c l " ?. ep?st n o. lb ' Cyprian saith : " Bread is made of many grains. And is that natural bread, and made of wheat? Yea, it is so in deed 2 ." Theodore- The book of Theodoret, in Greek, was lately printed at Kome, which if it had not been his, it should not have been set forth there, especially seeing it is directly against tran- substantiation : for he saith plainly, that bread still remaineth after the sancti heat ion 3 . Gelasius also is very plain in this manner. " The sa- crament (saith he) winch we receive of the body and blood of Christ, is a divine matter : by reason whereof we are made partakers by the same of the divine nature, and yet it ceaseth not still to be the substance of bread and wine. And certes, the representation and similitude of the body and blood of Christ be celebrated in the action of the X585Z mysteries, toe* oirto?Au- s Hesychius also confesseth that it is bread 5 . rvstiM ind Cyril, which ['3* See Treatise on Transubstantiation. Ed.] were not J H^-fv'h ^ Q uo e * *P S0 sacramen * populus noster ostenditur adunatus, ut Comment, quemadmodum grana multa in unum collecta et commolita et commixta in Levit. lib. ' «... ,-,, ... , ii. cup. 8. panem unum faciunt, sic in Cnristo qui est panis coelestis unum sciamus esse corpus, cui conjunctus sit noster Humerus et adunatus. S. Cyip. Epist. ad Csecil. Ordo novus lxiii. Op. Ed. Ben. Par. 1726, p. 108. Ed.] [ 5 Quomodo ergo in his non admiranda sit sapientia Spirit us ? nullam quippe dubietatem hujusmodi intellectui dereliquit; propterea carnes cum panibus comedi praecipiens, ut nos intelligeremus, illud ab eo mysterium dici quod simul panis et caro est, sicut corpus Christi, panis vivi qui de ccelo descendit. Hesychius, Comment, in Levit. lib. n. cap. 8. Op. Ed. Basil. 1527, p. 49. c. Ed.] Gelasius in Epist. de duabus na- turis in Christo. CONCERNING THE SACRAMENT. 175 Also the judgment of Bertram in this matter is very Bertram. plain and manifest. And thus much for the second ground. The Third Ground. The third ground is the nature of the sacrament, which <;,. The Third omul. consisteth in three things, that is, Unity, Nutrition, and ^^ s in a Conversion. i?u3^' As touching unity, Cyprian thus writeth: "Even as of siconver- ' many grains is made one bread, so are we one mystical cyprtan. 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 nature of the sacrament. For as the body of Christ nourisheth 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 Capernaites. As touching conversion (that like as the bread which Conversion - we receive, is turned into our substance, so are we turned into Christ's body), Kabanus 6 and Chrysostom 7 are witnesses Rabanus. Jn J Chrysos- sumcient. tom. . The Fourth Ground. They which say that Christ is carnally present in the The Fourth ucharist, do take from him the verity of man's nature. The real presence in a 1 1 1 P ^ 7) f* V 1 — [ Rabanus Maurus de Sermonis Proprietate. The work itself is lost, ment stands. and is not noticed by Cave ; but Gesner in his " Bibliotheca" mentions Jj]| {J^^of 1 two persons who had it in their possession in MS. Illyrius Flacius 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, " Sacramentum in alimentum corporis redigitur : sicut ergo illud [sacramentum] in nos convertitur cum id manducamus et bibimus, sic et nos in corpus Christi convertimur cum obedienter et pie vivimus." Illyrius Flacius refers this to the fifth book and second chapter of the above-mentioned work. Rabanus Maurus was Abbot of Fulda, and died a. d. 856. Ed.] [7 See notes to Disputations, infra. Ed.] 176 A DETERMINATION The Fifth ground. August, su- per loan. Tract. 30. Tract. 50. Matth. xxviii. Eutyches granted the divine nature in Christ, but his human nature he denied. So they that defend transubstantiation ascribe that to the human nature, which only belongeth to the divine nature. The Fifth Ground. The fifth ground is the certain persuasion of this article of faith, u He ascended into heaven, and sitteth on the right hand, &c." Augustine saith : " The Lord is above, even to the end of the 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 V 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 2 .) For as touching his majesty, his providence, his invisible and unspeakable grace, these words are fulfilled which he spake, i 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 Virgin, 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 resurrection, 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 accompanying 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 3 ." Mark and consider well what St Augustine saith : " He is ascended into heaven, and is not here," saith he. Believe [ l Sursum est Dominus: sed etiam hie 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. 1685, torn. iii. col. 517. En.] [* Accipiunt hoc et boni, sed non sint soliciti : loquebatur enim de prcesentia corporis sui. S. Aug. in Johan. Evan. Tract, l. Op. Ed. Ben. Par. 1685, torn. iii. col. 633-4. En.] [ 3 See Treatise on Transubstantiation. En.] CONCERNING THE SACRAMENT. 177 not them therefore which say, that he is here still in the earth. Moreover, "Doubt not (saith the same Augustine) but ^jjg™^ that Jesus Christ, as concerning the nature of his manhood, is there from whence he shall come. And remember well 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 nature. After this form (meaning his human nature) we may not think that it is every where 4 . 1 ' And in the same epistle he saith : " Take away from the A 1 u .^ ust - bodies limitation of places, and they shall be no where : and because they are no where, they shall not be at all 5 . 11 Vigilius saith : "If the word and the flesh be both of ™$j™ one nature, seeing that the word is every where, why then Jj 1 ^^ 1 *"' is not the flesh also every where I 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 6 . 11 [ 4 Noli itaque dubitare ibi nunc esse hominem Christum Jesum, imde venturus est, memoriterque recole et fideliter tene Christianam con- fessionem, quoniam resurrexit a mortuis, adscendit in caelum, sedet ad dexteram Patris, nee aliunde quam inde venturus est ad vivos mortuos- que judicandos. Et sic venturus est, ilia angelica voce testante, quem- admodum ire visus est in coelum, id est, in eadem carnis forma atque substantia; cui profecto immortalitatem dedit, naturam non abstulit. S. Aug. Ep. ad Dard. (Ordo novus clxxxvii.) Op. Ed. Ben. Par. 1685, torn. ii-. col. 681. Ed.] [ 5 Nam spatia locorum tolle corporibus, nusquam erunt; et quia nusquam erunt, nee erunt. lb. col. 683. Ed.] 5 Deinde si verbi et carnis una natura est, quomodo cum verbum ubique sit, non ubique inveniatur et caro? namque quando in terra, fuit, non erat utique in coelo, et nunc quia in ccelo est, non est utique in terra ; et in tantum non est, ut secundum ipsam Christum spectemus venturum de ccelo, quern secundum verbum nobiscum esse credimus in terra. Vigil, cont. Eutych. Tiguri, 1539, p. 73. Ed.] Tridley.! 12 17 are out °f Augustine ad Bonifac. Epist. 23. Again in 23. [' Quae cum ita sint, series nobis divinarum percurrenda est litera- rum, et plurima testimonia congerenda, quibus demonstretur,, quam sit impium et sacrilegum ea, quae sunt propria carnis Christi, ad naturae verbi proprietatem referrc, et quae sunt propria verbi, proprietati naturae carnis adscribere. Id. lib. v. p. 88. En.] CONCERNING THE SACRAMENT. 179 his book of Questions, in the 61st Question. * Also in his ^ugst ^ book against Faustus the Manichee, Book xx. Chap. 21. And ^^f 011 ' in the same book against the said Faustus, Chap. 18. thus J£ m 'i8 b " xx * 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 2 ." Fulgentius in his book Be Fide calleth the same oblation a commemoration. And these things are sufficient for this time for a scholastical determi- nation of these matters 3 . 1 Unde jam Christian! peracti ejusdem sacrificii memoriam cele- brant sacrosancta oblatione et participation corporis et sanguinis Christi. S. Aug. cont. Faust, lib. xx. cap. 18. Op. Ed. Ben. Par. 1685, torn. ix. col. 345. Ed.] [ 3 The other' passages from St Augustine are to be found in the notes to the Treatise on Transubstantiation : see pp. 39., 40, 41. Ed.] 12—2 Judicium de Epistolis decretalibus. Nicolai Ridlei episcopi Londinensis judicium de epistolis decretalibus, sc. Clement is, Anacleti, Lucii, Pontiani, et aliorum vetustissimorum pontificum. E MSS. Bibl. Coll. Emm. apud Cantab. Ego sane censeo esse supposititias et ab impostoribus subornatas, ut crederentur falso esse patrum decreta — nee possum adduci ut credam quae citantur ex decretalibus epistolis Gelasii et Vigilii et [aliorum] Pontificum Romanorum, esse vere illorum. Nunquam credam tarn doctos viros tantopere delirasse, ut Petrum Cephas dictum dicerent quia esset caput, quod Cephas caput significant. Et Jacobum mortuum esse constat priusquam Clemens in sede Romana constitutus est. Multaque pneterea illic scribuntur, qua? ab illius temporis conditione prorsus sunt alienissima. In una, epistola, sicut memini, dicitur, qubd, 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. Haec ego respondenda esse censeo Bradfordo meo ad suam quaestionem de authoritate harum epistolarum. De phrasi in epistolis ascriptis Pontiano, in qua dicitur, " Presbyteri ore conficiunt corpus Christi", nihil est quod quemcunque offendat, si more veterum intelligatur verbum : ita enim loquitur Hieronymus ; " Absit ut aliquid mali suspi- cietur de iis qui ore sacro dominicum corpus conficiunt 1 / 1 [' The following passage was probably that to which Ridley referred, "Absit ut de his [clericis] quidquam sinistruni loquar, quia Apostolico JUDICIUM DE EPISTOLIS DECRETALIBUS. 181 " Conficere corpus Domini" illis nihil aliud erat quam conficere sacramentum corporis Domini, qua? pars erat ministerii nostri Domini ; nam qui ministrabant verbum Dei, iidem et panem perpetuo frangebant, et ut Tertullianus 2 ait, antiquitus " non ft?*?' nisi de prsesidentium manu panem dominicum sumere consue- Act - **• verunt," hoc est, non [nisi] ab illis sanctificatum. Et quod ad honorem presbyterorum pertinet, si modb tales essent quales esse deberent, qui et in verbo et doctrina Iaborarent, quales multos fuisse in illo tempore valde est credibile, status est vere venerabilium et honorabilium virorum. gradui succedentes, Christi corpus sacro ore conficiunt, per quos et nos Christiani sumus. S. Hieron. Epist. 5. ad Heliodorum Monachum. Op. Ed. Ben. Par. torn. iv. pare 2. p. 10. Ed.] [ 2 The words of Tertullian are: f e Eucharistiae sacramentum et in tempore victus, et omnibus mandatum a Domino, etiam antelucanis ecetibus, nee de aliorum manu quam praesidentium sumimus." De Co- rona, cap. 8. Op. Rigalt. Paris, 1641. p. 121. Ed.] A JUDGEMENT CONCERNING THE DECRETAL EPISTLES. From the MSS. in the Library of Emmanuel Coll. Camb. [The Judgement of Nicholas Ridley, 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 which are cited from the decretal epistles of Gelasius and Vigilius, and of [of/^r] Roman 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. 1,1 And it is evident that James was dead before Clement was appointed to the Roman see. And many other things besides are there written 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 Roman 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 phrase in the epistles ascribed to Pontianus, in which it is said, "the priests with their mouth make [conficiunt] the body of Christ 11 , — there is nothing which a offend any body, if the word be understood after the usage of the ancients — for so also speaks Jerome : " Let there A JUDGEMENT CONCERNING THE DECRETAL EPISTLES. 183 no evil suspected of those who by their sacred mouth make [conficiunt] the Lord's body [corpus dominicum]. For with them to make [conficere] the body of the Lord, was no other than to make [conficere] 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 broke bread — and as Tertullian says, " anciently they were not st Paul, accustomed to receive 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 Ihey 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 OXFOED 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. PREFACE OF FOX. The next day following, which was the 17th 1 of April, smith srt [1555] was brought forth Dr Ridley to dispute; against whom jgjj™* was set Dr Smith 2 to be principal opponent. Touching which Dr Smith, forsomuch as mention here happeneth of his name, first the reader is to be advertised what is to be attributed to his judgment in religion, 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 [' This is said in some editions to have been April 12th, in others April 18th, and in the MSS. in the library of C.C.C. at Cambridge to have taken place on April 2, but Tuesday, April 17th, appears to have been the correct date. Strype in his life of Cranmer, (Book m. 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 Bishop of London (Bonner) : from this account it seems, that by a legal instrument the University of Cambridge 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 Wednesday. On Wednesday, April 18th, the disputations ended, and on Friday, April 20th, all the three disputants were condemned. Ed.] C A full account of Dr Smith, together with the reason of his leaving England will be found in Strype's life of Cranmer, Book u. chap. 7 and 22. Ed.] 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. Kead I beseech thee his epistle, and judge. Dr Smith purposing to write for the marriage of priests. 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 honourable, 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 February, 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 kino'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) afterward, write " De Sacerdotum Commons," etc. a Latin book that should be a just satisfaction for any thing that I have written against the same. Keliquaque omnia dogmata vestra turn demum libentur amplexurum, ubi Deus mentem meain [ita persuadeat] ut ea citra conscientia? hesionem atnioscam doceam<|ue. I wrote 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 needs (if I tarry here a quarter of a year longer) write an answer to your grace's book of the sacrament, and also a book 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 your 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 Andrese. 14. Feb. [1550.] Jlich. Smitheus. •: DISPUTATION AT OXFORD. 191 And thus much touching the forenamed Dr Richard Smith, being 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 Dr Weston, Dr Tresham, Dr Oglethorpe, Disputes Dr Glyn, Dr Seton, and Dr Cole, Master Ward, Master BSEy. Harpsfield, Dr Watson, Master Pie, Master Harding, Master Curtop, 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 him to make an end of the same, and said it was blasphemy. And some said, he drove 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 beginneth. 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, which 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: — " This day, right learned Master Doctor, three Theques- questions are propounded, whereof no controversy among Christians ought to be moved, to wit ; 3 92 DISPUTATION AT OXFORD. " First, Whether the natural body of Christ our Saviour conceived of the Virgin Mary, 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, &c. u Secondly, Whether in the sacrament, after the words of consecration, be any other substance, &c. " Thirdly, Whether in the mass be a sacrifice propi- tiatory, &c. u 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 pronounced, be really in the eucharist, or else only the figure. In which matter I stand here now to hear your answer,* 1 The Preface or Prol< station of Dr Ridley before his Disputation, 1 " I received of you the other day, right worshipful master prolocutor, and ye my reverend masters, commissioners from the queens majesty and her honourable 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 that shall demand the same : beside this, considering my duty to the Church of ( 'hrist, and to your worships, being commissioners by public authority ; I determined with myself to obey your command- ment, and so openly to declare unto you my mind touching what the aforesaid propositions. And albeit, plainly to confess 52Sto° C 1 This Preface or Protestation exists in Ridley's own Latin, and will be found in Appendix I.] UNIVERSITY ) OF ,/ DISPUTATION AT OXrORD^s^Sss-^ 1.93 < unto you the truth in these things which ye now demand of {^"J" 1 me, I have thought otherwise in times past than now I do, jjjj™ 11 of 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 1 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 ve think 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 mvself and all my doings. And because Ridley . . submit- the matter I have now taken in hand is weighty, and ye all t >th him- . & . ' self to the well know how unready I am to handle it accordingly, as well church of v> 111 1ST • 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, concerning the lack of books there is no cause whv vou should complain. What This pro- » • • noise urh books soever you will name, ye shall have them ; and as 10t **!»*■ concerning the iudgment of vour answers to be had of your- [RIDLEY.] lo 194< DISPUTATION AT OXFORD. self with further deliberation, it shall, I say, be lawful for you, 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 your hands. I perceive that you have writers and notaries here present. By all likelihood our disputations shall be published 1 : 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 1 learned rhetoric to set colours on the matter." Weston: — "Among this whole company it shall be per- mitted you to take two for your part.* 1 Ridley: — u l will choose two, if there are any here with whom I were acquainted. 1 '' These two Weston : — " Hen- are two which master Cranmer had notaries were in..>ur yesterdav. Take them, if it please you." Jewe!,8ome- J . Wshop Rl'Uri/: — "I am content with them: I trust they are ofSaUsbnry, * J udmuter honest men." Gilbert Mooqmb* The First Proposition. In the sacrament of the altar, by the virtue of God's word spoken of the priest, the natural body of Christ, born of the Virgin Mary, and his natural blood are really present under the forms of bread and wine. The Answer of Dr Ridley. The pro- Ridley : — u In matters appertaining to God we may not put forth speak according to the sense of man, nor of the world: there- 111 (lark terms. fore this proposition or conclusion is framed after another manner of phrase or kind of speech than the Scripture useth. [ l "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 wan-ant 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 being 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 contrary to the doctrine which is according to godliness." The Explication. Ridley : — " How far the diversity and newness of the phrase, in all this first 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 f irs t J m m doubt. of God's word C for it is doubtful what word of God this is ; whether it be that which is read in the evangelists, or in Paul, 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,' j^EJlf 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 ' ° doubt. priest shall 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." Ridley : — " 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." Smith: — "That which you have spoken, may suffice at this present." 13—2 196 DTSPITTATIOX AT OXFORD. Fourth doubt. Fifth doubt. The pro- position MToaeoui after the sense of the Komish church. Transub- stantiation not founded in Scripture. Ridley: — "Let me alone, I pray you; for I have not much to sav behind. 1 '' Weston : — u Go forward." Ridley : — " 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 Christ, by any means: after which sort we also grant Christ's body to be really in the sacrament of the Lords 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 bodv, it mav not be said to be here in the earth. " There is vet a further doubtfulness in these words, 'under the forms of bread and wine,' 1 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 by exterior senses. Now the error and falseness of the pro- position, after the Ben06 of the Roman church and schoolmen, may hereby appear, in that they affirm the bread to be 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 bv a certain number of words, and cannot be found in anv of the evangelists, or in Paul ; and so they gather that Christ's body is really contained in the sacrament of the altar. Which position is grounded upon the foundation of the transubstantiation ; which foundation 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 reasoning. You shall have some other day for this matter." DISPUTATION AT OXFORD. 197 Ridley: — "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. 1 The Confirmation of the aforesaid Ansicer. Fes- 1 Ridley: — "There ought no doctrine to be established Argument. in the church of God, which dissenteth from the word of God, from the rule of faith, and draweth 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 )y virtue and grace only, but also by the whole essence and substance of the body and flesh of Christ. u But such a presence disap-reeth from God's word, from The real 1 o 7 presence the rule of faith, and cannot but draw with it many ab- ^Jfgf c e r * h surdities : ture - " 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 might be better Jjjjh^; bestowed on other matters. Master opponent, I pray you to Hey 1 . 1 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. ]. Barbara, Celarent, Darii, Ferioque prioris. Fig. 2. Cesare, Camestres, Festino, Baroco, secunda?. [Tertia, Darapti, Disamis, Datisi, Velapton. Fig. 3. < Bokardo, Feriso habet. quarta insuper addit, IBramantip, Camenes, Damaris, Felapo, Fresison. See also Abp. Whately's Logic. Fn.] 198 DISPUTATION AT OXFORD. Seven in- conveni- presence. tiation, which you say is contrary to the rule and analogy of faith ; the contrary whereof I prove 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 T 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. 1,1 Weston: — " Let him read on. 11 Ridley: — " First of all, this presence is contrary to many encescome places of the holy Scripture. of the real r . . " Secondly, it varieth from the articles of the faith. " Thirdly, it destroyeth and taketh away the institution of the Lord's supper. " Fourthly, 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. " Sixthly, it trivetli 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 church, 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." Vijrilius. The seven inconveni- ences de- clared by 5 arts, ohn xvi. Acts iii. The Probation of the second or minor 1 part of this Argument by the parts thereof " 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 [* 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 which Ridley is here arguing. Ed.] DISPUTATION AT OXFORD. 199 spoken." 'The children of the bridegroom cannot mourn so 1,Thereal long as the bridegroom is with them : but now is the time m]"* ** e of mourning.' ' But I will see you again, and your hearts Sn'xvi shall rejoice.' 'I will come again and take you to myself.' John xiv - ' If they shall say unto you, Behold, here is Christ, or there Matt - ****• is Christ, believe them not : for wheresoever the dead carcass is, thither the eagles will resort.' " It varieth from the articles of the faith : ' He ascended ?i ie A SiSes into heaven, and sitteth on the right hand of God the ofthefaith - Father, from whence (and not from any other place, saith St Augustine), he shall come to judge both the quick and the dead.' "It destroyeth and taketh away the institution of the Jtroyeth the Lord's supper, which was commanded only to be used and JJftheLorS's continued until the Lord himself should come. If, therefore, su PP er - 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.' u It maketh precious things common to profane and un- 4. it pro- godly persons, and constraineth men to confess many absur- dities. For it affirmeth, that whoremongers and murderers, yea, and (as some of them hold opinion) the wicked and faithless, mice, rats, and dogs also, may receive the very real and corporal body of the Lord, wherein the fulness of the Spirit of light and grace dwelleth : contrary to the manifest words of Christ 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 The "An- lesh : for it is a more cruel thing to devour a quick man, pha^i » are a kind of :han to slay him. brutish Pie: — "He requireth time to speak blasphemies. Leave feed on ,,,.,, * x man's flesli. your blasphemies. Ridley : — " I had little thought to have had such reproach- ful words at your hands 2 ." Weston : — " All is quiet. Go to your arguments, master doctor." [ 3 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 ." thatfoifow- Ridley : — " It forceth men to maintain many monstrous readTb S c- 10t miracles, without any necessity and authority of God's word, prolocutor For at the coming of this presence of the body and flesh of haS to the Christ, they thrust away the substance of bread, and affirm r^nmaii * na * tne acc idents remain without any subject ; and, in the taineth stead thereof, they place Christ's body without his qualities and monstrous J l J - 1 miracles the true manner of a bodv. 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 miraculouslv returneth again, and some deny it. Other some affirm, the real body of Christ goetfa 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 2Thess. 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 ny this do- lies, and be all damned which have not believed the truth."' comitance, This gross presence hath brought forth that fond phantasy of imagine as concomitance, whereby is broken at this day and abrogated received mi- the commandment of the Lord for the distributing of the dor one kind T ., -i 1 •, as both. Lords cup to the laity. 6. it ?iveth " It giveth occasion to heretics to maintain and defend occasion to . . heretics, their errors ; as to Marcion, winch said that (Jurist had but a phantastical body; and to Eutyches, which wickedly con- founded the two natures in Christ. 7. it faisifi- " Finallv, it falsifieth the sayings of the o-odly fathers 8th tliesay- ... . . tors of the an d the catholic faith of the church, which Yi<>iliiis, a martyr old doctors. m ° J 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, Irenieus, Tertnllian, Origen, Eusebius Emissenus 1 , Athanasins, Cyril. Epiphanius, Jerome, Chrysos- [ l Eusebius, Bp. of Emesa or Emissa, in Syria, and here called Emissenus, to distinguish him from Eusebius the historian: it if 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 i><~ faith J aim contcs- that presence which the first proposition maintaineth (as a KPPjy. presence which I take to be forged, phantastical, and, beside J?™ 1 * 8 ^. the authority of God's word, perniciously brought into the senceinthc J % ' r jo sacrament. church by the Romanists), that I therefore go about to take away the true presence of Christ'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 affirm, with the word of God and the ancient fathers. u I sav 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 Christ in the remembrance of him and his death, to be set forth perpetually of the faithful until his coming. u I say and confess, the bread which we break to be the communion and partaking of Christ's 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, drink life ; with Emissene, that we feel the Lord to be present Atnanasius. in grace ; with Athanasius, that we receive celestial food, CyriL ' which cometh from above ; the property of natural commu- nion, with Hilary ; the nature of flesh, and benediction which sophus, of whom Hoffman says, " Ex generosis Edesste in Mesopotamia parentihus natus est. Extant homilia3 ejus lat. 8, Par. A.n. 1554. Op. 1575. Vixit tempore Constantii Imp. sub quo mortuus est, et Antiochia sepultus est, ideoque saltern ante a.d. 361 vivere desiit." En.] 202 DISPUTATION AT OXFORD. Basil. Ambrose. giveth 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 Basil, that we receive the mystical Kpipiianius. advent and coming of Christ, grace and the virtue of his very Jerome. , [ chrysos- nature ; the sacrament of his very flesh, with Ambrose : the torn, &c. ' J body by grace, with Epiphanius ; spiritual flesh, but not that which was crucified, with Jerome ; grace flowing into a sacri- fice, and the grace of the Spirit, with Chrysostom ; grace and invisible verity, grace and society of the members of Christ's body, with Augustine. " 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, wo toach that the godly and faithful should receive nothing else at the Lord's table, but a figure of tho body of Christ 1 ." Bertram. Transuli- Btantiation denied. The Second Proposition. After the consecration there remaincth no substance of bread and wine, neither any other substance, than the sub- stance of God and man. The Answer of Dr Ridley. Ridley : — u The second conclusion is manifestly false, directly against the word of God, the nature of the sacrament, and the most evident testimonies of the godly fathers j and it is the rotten foundation of the other two conclusions pro- pounded by you, both of the first 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 former works — and as they are here only referred to generally, it has not been thought necessary to cite passages from them. Ed.] DISPUTATION AT OXFORD. 20 n 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 his disciples, and called it his body. "But he took bread, gave thanks on bread, and brake bread : "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, Rabanus, 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. 1 ' u 6 A tertio adjacente ad secundum adjacens cum verbi sub- The rule of . . logic is this : stantivi pura copula. "Aproposi- tione de ter- tio adja- The Third Argument. SS^qSiest de secundo a- "As the bread of the Lord's table is Christ's natural cu ™ ve . rb0 . recto signi- body, so is it his mystical bodv. ficanteex- J 7 J J lstentiam, " But it is not Christ's mystical body by transubstanti- Jj^jg 1 ^ ation : firmative," &c. " Ergo, It is not his natural body by transubstantiation. " The second part of my argument is plain, and the first ^fy™^ * proved thus : As Christ, who is the verity, spake of the >read, ' This is my body which shall be betrayed for you,' speaking there of his natural body : even so Paul, moved with the same Spirit of truth, said, ' We, though we be many, i Cor. x. 204 DISPUTATION AT OXFORD. yet are we all one bread and one body, which be partakers of one bread/ " The Fourth Argument. The arcru- " We 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 : tione°ante- C " E r g°» Neither is that bread, therefore, transubstantiate S25& - into his body. quenSs?" 6 " u The first part of this argument is manifest ; and the second part is proved out of the authority of God's word, in UattrarL Matthew and .Mark, C I will not drink of the fruit of the vine. 1 &C. Now the fruit of the vine was wine, which Christ drank and gave to his disciples to drink. With this sentence ri'iysos- agreeth plainly the place of Chrysostom on the twentieth Cyprian. chapter ol Matthew 1 : 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. /•o- "But the words spoken upon the cup have not virtue to transubstantiate : IW "th5d co ' "Ergo, It followetli. that the words .spoken upon the ethafterthe bread have no such virtue. same rule as il'for" ° ,lur " ^ ne 8econc ^ P ar ^ °* * ne 'irginneiit ■ proved ; because they should then transohstantiate the cup. or that which is in the cup, into the new testament. Hut neither of these things can be done, and verv absurd it is to confess the same." The Sixth Argument* Ihi- "The circumstances of the Scripture, the analogy and proportion of the sacraments, and the testimony [' The passage probably referred to in Chrysostom is in the Wi Homily on Matth. 2(>th chap., a/uwcAoe ce olvov ovk vciap yeuva. S. ( 'lirv.Mist. Op. Ed. Ben. Par. 1 7-7, torn. vn. p. 7»4. En.] [- Nam cum dicat Christus, Ego sum vitis vera, sanguis Christi non aqua est utique, Bed vinum, nee potest videri sanguis ejus, quo redempti et viviticati sumus. esse In calice, quando vinnm desit calici quo Christi sanguis ostenditnr. S. Cypriani Epist. urn. Op. Ed. Ben. Par. 1726, p. 104. En.] DISPUTATION AT OXFORD. 205 of the faithful fathers, ought to rule us in taking the meaning of the holy Scripture touching the sacrament. ti- " But the words of the Lord's supper, the circumstances of the Scripture, the analogy of the sacraments, and the sayings of the fathers, do most effectually and plainly prove a figurative speech in the words of the Lord's supper : be. " Ergo, A figurative sense and meaning is specially to be received in these words, c This is my body.'' " The circumstances of the Scripture : ' Do this in the 2£jjj^" remembrance of me. 1 • As oft as ye shall eat of this bread, gSiptu/e and drink of this cup, ye shall shew forth the Lord's death.' 4 Let a man prove himself, and so eat of this bread, and drink of this cup.' 4 They came together to break bread ; and thev continued in breaking of bread.' c The bread which we break, 1 &c. ' For we, being many, are all one bread and one body, 1 &c. "The analogy of the sacraments is necessary: for if the *J* analo ?y fcv J of tap sacra- sacraments had not some similitude or likeness of the things rnents - whereof they be sacraments, they could in no wise be sacra- ments. And this similitude in the sacrament of the Lord's supper is taken three manner of ways : " The first consisteth in nourishing : as ye shall read in Analogy in ° J three v>ays. Rabanus, Cyprian, Augustine, Irenseus, and, most plainly, in Isidore out of Bertram. " The second is the uniting and joining of many into one, as Cyprian teacheth. " The third is a similitude of unlike things, where, like as the bread is turned into one body, so we by the right use of this sacrament are turned through faith into the body of Christ. "The savings of the fathers declare it to be a figurative Jhe sayings v ° ° for the hgu- speech, as it appeareth in Origen, Tertullian, Chrysostom, *' ati Q ve h Augustine, Ambrose, Basil, Gregory Nazianzen, Hilary, and, most plainly of all, in Bertram. Moreover, the sayings and places of all the fathers, whose names I have before recited against the assertion of the first proposition, do quite over- throw transubstantiation : but of all other most evidently and plainly, Irenseus, Origen, Cyprian, Chrysostom (to Caesarius 206 DISPUTATION AT OXFORD. the monk), Augustine (against Adamantus), Gelasius, Cyril, Epiphanius, Chrysostom again on Matthew xx., Kabanus, Damascene 1 , and Bertram. Commen- " Here, right worshipful master prolocutor and ye the Bertram, rest of the commissioners, it may please you to understand, that I do not lean to these things only, which I have written in my former answers and confirmations, but that I have also, for the proof of that I have spoken, whatsoever Bertram, a man learned, of sound and upright judgment, and ever counted a catholic for these seven hundred years until this our age, hath written. His treatise whosoever shall read and weigh, considering the time of the writer, his learning, godliness of life, the allegations of the ancient fathers, and his manifold and most grounded arguments, I cannot (doubtless) but much marvel, if he have any fear of God at all, how he can, with good conscience, speak against him in this matter of the Ridley first sacrament. This Bertram was the first that pulled me by the the Sow- ear, and that first brought me from the common error of the mient Romish church, and caused me to search more diligently and exactly both the Scriptures and the writings of the old ecclesias- tiral fathers in this matter. And this I protest before the face of God, who knowetli T lie not in the things I now speak." The Third Proposition . In the mass is the lively sacrifice of the church, pro- pitiable and available for the sins as well of quick as of the dead. The Answer of Dr Ridley. Ridley : — " I answ vr to this third proposition as I did to the first : and moreover ] say, that being taken in such sense as the words seem to import, it is not only erroneous, but withal so much to the derogation and defacing of the death and passion of Christ, that I judge it may and ought most worthily to be counted wicked and blasphemous against the most precious blood of our Saviour Christ." [' Damasccims, Johannes, Pater Ecclesiai et Historicus, de quo vide Voss. de Hist. Gr. Floruit sub Leone Isaurico. Patriam Damascum liability vixitque, ut Petrus Martyr contra Gardinerum probat, circa a.d. 740. Hoffman. Lexicon. Ed.] DISPUTATION AT OXFORD. The Explication. 207 " Concerning the Romish mass which is used at this day, g£ u jjjjj£ n or the lively sacrifice thereof, propitiatory and available fof proposition, the sins of the quick and the dead, the holy Scripture hath not so much as one syllable. " There is ambiguity also in the name of mass : what it signifieth, and whether at this day there be any such indeed, as the ancient fathers used ; seeing that now there be neither rim ._ catechists nor ' p^nitentes' to be sent away. foe newly* " Again, touching these words, ' the lively sacrifice of the j^™^ church,'' there is a doubt whether they are to be understood ™£$? un " figuratively and sacrament ally, for the sacrament of the lively JJJl^Jm, sacrifice (after which sort we deny it not to be in the Lord's J]jo n c # ommu " supper), or properly and without any figure : after the which manner there was but one only sacrifice, and that once offered, namely, upon the altar of the cross. " Moreover, in these words ' as well as, 1 it may be doubted whether they be spoken in mockage ; as men are wont to say in sport, of a foolish and ignorant person, that he is apt as well in conditions as in knowledge — being apt indeed in neither of them both. " There is also a doubt in the word * propitiable,** whether it signify here, that which taketh away sin, or that which may be made available 2 for the taking away of sin ; that is to say, whether it is to be taken in the active or in the passive signification. " Now the falseness of the proposition, after the meaning The ^ s ^ of the schoolmen and the Romish church, and impietv in t] }}? d P r °p°- ' tr J sition re- that sense which the words seem to import, is this : that they, P roved - leaning to the foundation of their fond transubstantiation, would make the quick and lively body of Christ, flesh, united and knit to the Divinity, to lie hid under the accidents and outward shews of bread and wine ; which is very false, as I [ 2 " Made available." The original in Latin is an quod potest reddi propitium; and "therefore/' says Dr Wordsworth, "the translation does not reach the sense of the original. The meaning of the clause is; c Whether it signify here, that which propitiates, or that which may be propitiated, that is to say, whether it is to be taken in the active, or in the passive signification.'" Ed.] 208 DISPUTATION AT OXFORD. liave said afore : and they, building upon this foundation, do hold that the same body is offered unto God by the priest in his daily massings, to put away the sins of the quick and the dead ; whereas by the Apostle to the Hebrews it is ^•uicTfnthe ev ident, that there is but one oblation, and one true and lively scripture, sacrifice of the church offered upon the altar of the cross, which was, is, and shall be for ever the propitiation for the sins of the whole world : and where there is remission of the same, there is (saith the Apostle) no more offering for sin." Arguments coivfirmlnp Ms Answer. Heb - v - Ce- " No sacrifice ought to be done, but where the priest is meet to offer the same. la- "All other priests be unmeet to offer sacrifice propitia- tory for sin, save only Christ : rent. " Ergo, No other priests ought to sacrifice for sin, but ( lirist alone. " The second part of my argument is thus proved. Fi- "No honour in God's church ought to be taken where? unto a man is not called, as Aaron. fi- "It is a great honour in God's church to sacrifice for sin : .*>it. "Ergo, No man ought to sacrifice for sin, but only they which are called. " But only Christ is called to that honour : "Ergo, No other priest but Christ ought to sacrifice for sin. That no man is called to this degree of honour but ( hrist alone, it is evident ; for there are but two only orders of priesthood allowed in the word of God, namely, the order Heb.ui. of Aaron, and the order of Melchizcdek. Jiut now the order of Aaron is come to an end. by reason that it was unprofitable and weak ; and of the order of Melchizedek there is but one priest alone, even Christ the Lord, who hath a priesthood that cannot pass to any other." Another Argument* « Ba~ "That thing is in vain, and to no effect, where no necessity is wherefore it is done. DISPUTATION AT OXFORD. 209 ro- " To offer up any more sacrifice propitiatory for the quick and the dead there is no necessity, for Christ our Saviour did that fully and perfectly once for all : co. "Ergo, To do the same in the mass it is in vain." A nother A rgument. Fe- " After that eternal redemption is found and obtained, there needeth no more daily offering for the same. Heb. ix. ri. " But Christ coming an high bishop, &c, found and obtained for us eternal redemption : o. "Ergo, There needeth now no more daily oblation for the sins of the quick and the dead." Abuna 1 causa ven- tatis ad prae- positionem _ liabentem Anotlier Argument. niamcau- ** sam valet conscquen- Ca- "All remission of sins cometh only by shedding of tia - blood. ones- " In the mass there is no shedding; of blood : tres. " Ergo, In the mass there is no remission of sins : and so it followeth also, that there is no propitiatory sacrifice." Another Argument. " In the mass the passion of Christ is not in verity, but in a mystery representing the same : yea, even there where the Lord's supper is duly ministered. "But where Christ suffereth not, there is he not offered in verity : for the Apostle saith, c Not that he might offer Heb. ix. up himself oftentimes; for then must he have suffered often- times since the beginning of the world. Now, where Christ is not offered, there is no propitiatory sacrifice : " Ergo, In the mass there is no propitiatory sacrifice : " For Christ appeared once, in the latter end of the world, to put sin to flight by the offering up of himself. And as it is appointed to all men that they shall once die, and then cometh the judgment : even so Christ was once offered to take away the sins of many ; and unto them that look for him shall he appear again without sin unto salvation." [ridley.] ]4 210 DISPUTATION AT OXFORD. Another Argument. Da- " Where there is any sacrifice that can make the comers thereunto perfect, there ought men to cease from offering any more expiatory and propitiatory sacri- fices. ri- " But in the new testament there is one only sacrifice now already long since offered, which is able to make the comers thereto perfect for ever: i. " Ergo, In the new testament they ought to cease from offering any more propitiatory sacrifice." (Sentences of the Scripture, alleged by Kidley, tending to the same end and purpose ; out of which also may be gathered other manifest Arguments for more confirmation thereof.) Heb. x. " « By the which will (saith the Apostle) we are sanctified, by the offering up of the body of Jesus Christ once for all.' And in the same place, ' But this man, after that he had offered one sacrifice for sin, sitteth for ever at the right hand of God,"* etc. 4 For with one offering hath he made perfect for ever them that are sanctified ;' and, .'By himself hath he purged our sins.' 1 " I beseech you to mark these words ' by himself," the which, well weighed, will without doubt cease all controversy. The Apostle plainly denieth any other sacrifice to remain for him, that tivadeth under his feet the blood of the testament, by the which he was made holy. Christ will not be crucified again, he will not his death to be had in derision." coi. i. " l He hath reconciled us in the body of his flesh.'' " Mark, I beseech you ; he saith not, in the mystery of his body, but in the body of his flesh.'" 1 John ii. " 4 If any man sin, we have an advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins ; not for ours only, but for the sins of the whole world.'' The popish " I know that all these places of the Scripture are avoided distinction r r between by two manner of subtle shifts : the one is, by the distinction bloody and J ' J lacrifice y °** ^ le bloody anc * unbloody sacrifice, as though our unbloody ' DISPUTATION AT OXFOED. 211 sacrifice of the church were any other than the sacrifice of praise and thanksgiving, than a commemoration, a shewing- forth and a sacramental representation of that one only bloody sacrifice, offered up once for all. The other is, by depraving and wresting the sayings of the ancient fathers unto such a strange kind of sense as the fathers themselves indeed never meant. For what the meaning of the fathers was, it is evident ^SJPj 8 * 8 by that which St Augustine writeth in his epistle to Boniface, J^ "JS?" and in his book against Faustus the Manichee, besides many JJfeoS' doc- other places ; likewise by Eusebius the Emissene, Cyprian, ^ r r e s s ted. ely Chrysostom, Fulgentius, Bertram, and others, who do wholly concord and agree together in this unity in the Lord ; that the redemption, once made in verity for the salvation of man, continueth in full effect for ever, and worketh without ceasing unto the end of the world ; that the sacrifice once offered can- not be consumed; that the Lord's death and passion is as effectual, the virtue of that blood once shed as fresh at this day for the washing away of sins, as it was even the same day that it flowed out of the blessed side of our Saviour ; The whole S 1 1 1) S t ATI C P and finally, that the whole substance of our sacrifice, which is of our sacri- lice wherein frequented of the church in the Lord's supper, consisteth in it consist- prayers, praise, and giving of thanks, and in remembering and shewing forth of that sacrifice once offered upon the altar of the cross ; that the same might continually be had in reverence by mystery, which once only, and no more, was offered for the price of our redemption. " These are the things, right worshipful master prolocutor, Ridley ap- and ye the rest of the commissioners, which I could presently fr0 . m the ^ ' r # unjust sen- prepare to the answering of your three aforesaid propositions, tenceofhis 11 n J i r ' adversaries being destitute of all help in this shortness of time, sudden JJ h S0 ™® warning, and want of books : wherefore I appeal to my first P|[jjj» com - protestation, most humbly desiring the help of the same (asJ ud £ e - much as may be) to be granted unto me. And because ye have lately given most unjust and cruel sentence against me, I do here appeal (so far forth as I may) to a more indifferent and just censure and judgment of some other superior, competent, and lawful judge, and that according to the approved state of the church of England. Howbeit I confess, that I am ignorant what that is, at this present, through the trouble and alteration of the state of the realm. U-2 212 DISPUTATION AT OXFORD. ftuiieyfor But if this appeal may not be granted to me upon earth, equal indif- then do I fly (even as to mv onlv refuge and alone haven ference ap- j \ •/ o peaieth to f health) to the sentence of the eternal Judge, that is, of ulmighty 7 . . • .] DISPUTATION AT OXFORD. 213 Smith: — "Christ's going up to heaven, and his abiding ccndingand © © i 7 o abiding' in there, hinder not his real presence in the sacrament : ergo, J**^^ you are deceived." Sit* ne ~ Ridley : — H Of Christ's real presence' there may be a ^j c 4 f ™ ^ double understanding. If you take the real presence of Christ SjJtS^" according to the real and corporal substance which he took m Sa- e " of the Virgin, that presence being in heaven cannot be on EveVv^atu- the earth also. But if you mean a real presence, ' secundum SJi^neces- rem aliquam quae ad corpus Christi pertinet,' i.e. according contained to something that appertaineth to Christ's body, certes the l^and^er, ascension and abiding in heaven are no let at all to that '"chrKX presence. Wherefore Christ's body, after that sort, is here Stilrai a present to us in the Lord's supper ; by grace I say, as Epi- bod Ergo, phanius speaketh it." body S notto Weston : — " I will cut off from henceforth all equivocation certain" 6 and doubt : for whensoever we speak of Christ's body, we SncTin- mean that which he took of the Virgin." impossible* Ridley : — u Christ's ascension and abiding in heaven cannot the mi, stand with his presence." propositio- Smith : — " Christ appeared corporally and really on the possum et earth, for all his ascension and continual abode in heaven aequipoiient ,, , e , , . . , , . ,. dictodissi- unto the day ot doom : ergo, his ascension and abiding m minter se heaven is no let to his real presence in the sacrament." m'odosi'mi- liter." Ridley : — u Master doctor, this argument is nothing worth. I do not so straitly tie Christ 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 liketh 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 Christ at the right hand of his Father is a let to the real presence of his body in the sacrament; and then afterward he flieth 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, It 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 DISPUTATION AT OXFORD. Smith : — " Ergo, He, ascending into heaven, doth not re- strain his real presence in the sacrament. ,, Christ's Ridley: — " I do not gainsay, but that it is lawful for him to heaven is no appear on the earth when he will : but prove you that he will.*' let for him rr to appear on Smith: — "Then your answer dependeth upon the will of earth when . ^ ... . . . he will : but Christ, I perceive : therefore 1 will join again with you in win, that this short argument: must nc proved. " Christ, albeit he doth alway abide in heaven after his Main, it is " ' one tiling to ascension, was seen really and corporally on earth : appear on 7 . . . , . earth, an- " Ergo, Notwithstanding his ascension and continual sitting other still ° ' ^ o o inthesa- a t the right hand of his Father, he may be really and corpo- crament, » v * * and to be ra i] y - jn the sacrament." present the J wiT h irae Ridley : — " If the notaries should so record your argument wrt y >vdien a as J 011 nave f rame d **» vou > peradventure, would be ashamed he is bodily thereof hereafter." present in earth. 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 corporally in the sacrament.*" Ri,//,y ; — "I grant the antecedent, but I deny the con- sequence." Sat ith :-— " Do you grant the antecedent V Rh/Irif : — " 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, 1 ' 1 &c. Smith: — "Nay, nay, I will frame it myself. " Christ, after his ascension, was seen really and corporally on earth, albeit he do abide in heaven continually: "Ergo, Notwithstanding his ascension and continual abiding at the right hand of the Father, ho 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 hand of his Father, that he doth never forsake the samer* Christ can- Ridley : — " Nav, I do not bind Christ in heaven so straitlv. not be both J J1 . . corporally I see you go about to beguile me with your equivocations. DISPUTATION AT OXFORD. 215 Such equivocations are to be distinguished. If you mean by corporally * , J also in hea- his sitting in heaven, to reign with his Father, he may be ™n at one 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 corporally here on earth, when corporally he is resident in heaven, is clean contrary to the holy Scriptures, as Augustinus saith 1 : Augustmus 4 The body of Christ is in heaven ; but his truth is dispersed tract xxx - 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- >etually at the right hand of God unto the consummation )f the world." Weston : — " I perceive you are come here to this issue, whether the body of Christ may be together both in earth uid in heaven. I will tell you that Christ, in very deed, is )oth in earth and in heaven together, and at one time, >oth one and the same natural Christ, after the verity and substance of his very body : ergo, 1 '' &c. Ridley : — " I deny the antecedent ." Weston : — " I prove it by two witnesses : First by Chry- sostom 2 : ' Do we not offer every day ? we do so indeed ; but loing it for the remembrance of his death. And this offering 1 "Corpus Christi est in ccelo, sed Veritas ejus ubique diffusa est." S. Aug. in Johan. Evan, tract xxx. Op. Ed. Ben. Par. 1685, torn. iii. ;ol. 517. The words of St Augustine are : " Corpus enim Domini, in quo resurrexit, uno loco esse potest ; Veritas/' etc. Ed.] ' ti ovv ; f/jue? 1 ? kcc0' €KTt] Keivt]^. tov jap ctvrov aei TrpoG-cpepo/iev, ov vvv p.ev krcpou irpo- ctTov, avpiov ce eTCpov, dXX aei to civto' w(tt€ /xta ccttiv t] dvcria, irei too Xojm tovtuj, eneidav 7ToAAayou nrpo i e y' s 0W n that there is one host or sacrifice, and not many. And this writing 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 How one is offered in many places at once (both here full Christ, and fcml il \ •> * v many places there full Christ), I grant it to be true ; that is, that Christ at once - 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 Cyril speaketh. Concerning the oblation of Christ, whereof Chrysostom here speaketh, he himself doth clearly shew what he meaneth thereby, in saying by the way of correction, * We always do the selfsame, howbeit by the recordation or remembrance of his sacrifice. 1 " Weston : — " The second witness is Bernard, in a sermon Bernard, that he made of the supper of the Lord, who saith 2 : * 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 V n Ridley : — " These words of Bernard make for you nothing t^ time of t t» i • 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 [ 2 " Unde hoc nobis, piissime Jesu, ut nos vermiculi, reptantes super facicm terrae, nos, inquam, qui pulvis et cinis sumus, te praesentem habere mereamur prse manibus, prse oculis, qui totus et integer sedes ad dextram Patris, qui etiam unius horas momento, ab ortu solis usque ad occasum, ab aquilone usque ad austrum, prsesto es unus in multis, idem in diversis locis?" S. Bernard. Op. Ed t Par. 1009, p. 1678, 218 DISPUTATION AT OXFORD. you alleged : but yet he followed in an age, when the doctrine Bomard ra- of the holy supper was sore perverted. Notwithstanding yet pounded I will so expound him, rather than reject him, that he shall than reject- l . *L •*• make nothing 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 Christ is everywhere : the verity of Christ is both here and there, and in all places." Weston : — u What do you call verity I He saith not the verity of Christ, but the verity of the body of Christ." Jf h t C he C j»od Ridley : — u The verity of the body of Christ is the true of Christ. f a jth of the body of Christ: after that verity he is with them which truly believe upon him." 1 Weston: — "Christ is one and the same in divers places. I urge these words ' in diversis locis, 1 l in divers places ;^ and yet I am not satisfied." Smith : — " Christ was seen really and corporally on the earth after his nxension, 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 containeth manifest con- tradiction." Smith: — tu These two have no contradiction in them at all, both to sit continually at his Fathers right hand, and also to be seen here really in earth after his 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, 4 Heaven must needs receive him, unto the time of the restoring of ahy &c. Secondly, he was also seen of Paul here corporally on earth. Wherefore these two do import, as ye see, no contradiction." ami n,!| crc R'" 11 '// *-*** What letteth but that Christ, if it please him, Dorteth" an( ^ wnen fr pleaseth him, may be in heaven and in earth, rS^ectof in anc ^ *9P*** *° wnom nc w ' u • anc ^ y e ^ notwithstanding, you 5mes7 nave no * } ct P rove ^ *h a * ne wn * so do. And though Christ continually shall be resident in heaven unto the judgment, vet there may be some intermission, that notwithstanding. But this controversy, as I said, is amongst all the ancient doctors and writers. And that Christ hath been here seen, DISPUTATION AT OXFORD. 219 that they grant all : but whether then he being in earth or in heaven, that is doubtful." Smith : — " I will prove that he would appear in earth. He so would, and also did appear here in earth after his ascension : ergo," &c. 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 earth, he is not the same time corporally in heaven." Smith: — "Christ hath been both in heaven and in earth all at one time : ergo, you are deceived in denying that." Ridley : — u 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 iCor.xv, time, after his ascending up to heaven. " But his vision was a corporal vision : " Ergo, He was seen corporally upon the earth after his ^tSf- ascending into heaven." «wSS5>> Ridley : — " He was seen really and corporally indeed : JJJJfoJjJjfw but whether being in heaven or earth, is a doubt : and of doubtful things we must judge doubtfully. Howbeit you must prove, that he was in heaven at the same time when he was corporally on earth." Smith : — " I would know of you, whether this vision may enforce the resurrection of Christ. 11 Ridley : — " I account this a sound and firm argument to wither •> [ l 'YJcef-aTo tcadarrep /xeyio-Tfjv KXrjpovoixiav Trjv /j.rj\(ort]v o'JlXutcuos' kcii yap tjv aXtjdu^ ixeyiart] KXtjpovofxla 7rai/TO uti eTepov t< troXXto /jieT'fov ene'ivov iravres eXafiofxev ol /xefxva-Tayiayrjfievoi ; o /xev yap 'Hx/as /xrjXooTtjv d(f)tjK€ Tta fxadtjTrj, 6 Ce vios tov Qeov avafSuivwv Ttjv oapKa i']/xTv KaTeXnre Ttjv eavrov, aXX o /xev H\iae aTroCvaafxevos, 6 £e Xojctoq nai tj/xTv KureXnre, Ktfi e^a)i> avTtjv uvtjxOe, S. Chrysostomi, Horn. II. in Antioch. Op. Ed. Ben. Par. 1718, torn. ii. p. 31. Ed.] DISPUTATION AT OXFORD. 223 Smith : — " Chrysostom saith 2 : ' O miracle, O good will of God ! He that sittetli above, at the sacrifice time is con- tained in the hands of men."' Or else, as others have trans- lated it, thus : ' miracle, the gentleness of God ! he that sittetli above with the Father, is handled with the hands of all men at the very same moment of time, and doth him- self deliver himself to them that are desirous to take him and embrace him. 1 " Ridley : — "He that sittetli there, is here present in mys- tery, and by grace ; and is holden of the godly, such as com- municate him, not only sacramentally with 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 signification he is holden of all men." Seton : — " Where is then the miracle, if he be only present through his grace and mystery only 2" Ridley: — "Yes, there is a miracle, good sir: Christ is J*J b ™ ^Jf 1 *. not idle in his sacraments. Is not the miracle great, trow 5SSSu you, when bread, which is wont to sustain the body, becometh food to the souH He that understandeth not that miracle, he understandeth not the force of that mystery. God grant we may every one of us understand his truth, and obey the same." Smith: — "Chrysostom calleth it a miracle, that Christ sitteth at the right 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 mystery, and is with them through grace. Therefore while you deny that, you are altogether deceived, and stray far from the truth." Harpsfield : — " 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 Ridley : — " Yes, surely ; it is a great matter." Harpsfield: — "Did not Elias then leave great grace V [2 'f2 tov QavfxaTos' 'Q, rtjs tov Qeov (piXavftpwirias' o fxera tov Trarpos uvea Kadrj/J.euo'i kutci tyjv uipau €Keivr]u to?? airavTuov kcctc- y^ETai ^ep when he did insert or graft us into his flesh." did" amTyet Harpsfield : — " If you will give me leave, I will ask you Uu after, ^bis question : If Chrysostom would have meant so, that down fete Christ left his body in the eucharist, what plainer words think mantle. y Qu ^ Qr more ev ident could he have used than these?" Ridley : — " 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 sacramentally." Harpsfield: — "The comparison lieth in this: That which was impossible to Elias, is possible with Christ." Ridley : — " 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." DISPUTATION AT OXFORD. 225 Harpsfield: — "Elias left behind him, and could not take with him : Christ both left behind him, and also took with him : except you will say the comparison here made to be nothing." Ridley :— " He took up his flesh with him to heaven, and ^wered d left here the communion of his flesh in earth ." Weston : — u You understand in the first place his flesh for very true flesh ; and in the second place for grace, and , communion of his flesh ; and why do you not understand it in the second place also, for his true flesh? I will make ft^AgJ^* evident how blockish and gross your answer is." SeEK*" Ridley : — " These be taunts and reproaches not beseeming, tua -" as I think, the modesty of this school." Weston: — "Elias left his cloak to his disciple; but the Son of God, going up to heaven, left his flesh. But Elias certainly left his cloak behind, and Christ likewise his 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 all that, he took the same up with him : " Ergo, He is present here with us." Here Dr Weston, crying: to the people, said unto them, Weston J ? . . . speakethin " Master doctor answereth it after this fashion : ' He carried English. his flesh into heaven, and he left here the communion of his flesh behind. 1 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 mv answers. He left us his flesh. This you understand "Reiiquit J J nobis car- of his flesh, and I understand the same of grace. He carried nemsuam." his flesh into heaven, and left behind the communion of his flesh unto us." Weston : — " Ye judges, what think ye of this answer V Judges : — " It is ridiculous, and a very fond answer." Ridley :— " Well, I take your words patiently, for Christ's cause." Weston here citeth a place : " We are sprinkled with "Spargimur 1 l sanguine the blood of Christ." cm-isti." Ridley: — "Master doctor, it is the same blood, but yet h™ w , e ? re . . . J sprinkled spiritually received. And indeed all the prophets were sprinkled jSj t , 15 blood. Tridley.1 226 DISPUTATION AT OXFORD. This he re- peated in English to the people also. Answer to Bernard. Ridley falsely charred to set forth the catecliiHii. Here they returned ■gain to Latin. Weston, in king K<1- wara'si subscribed. with the same blood, but yet spiritually, I say, and by grace. And whatsoever they be that are not sprinkled with this blood, they cannot be partakers of the everlasting salvation." Weston : — " Here I bring Bernard unto you again 1 : 4 Even from the west unto the east, from the north unto the south, there is one and the selfsame Christ in many and divers places. 1 " Ridley : — " The answer is soon made, that one Christ is here and in divers places : for God, according to his majesty, and according to his providence, as St Augustine saith, is everywhere with the godly, according to his indivisible and unspeakable grace. ( )r 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. 11 Wettoni — "Nay, nay, you make a monstrous answer, and unlearned.'' 1 Ward: — " Before I BOOK ill With those reasons which I had purposed to bring against you, I am minded to come again to Master doctor's argument, by which you, ing brought into the briars, seemed to doubt of Christ's presence on the earth. To the proof of which matter I will bring nothing el>e. than that which was agreed upon in the catechism 2 of the synod of London, set out not long ago by you.* 1 lUdhij : — "Sir, I give you to wit, before you go any further, that I did set out no catechism. 1 '' WettKm: — " Yes, you made me subscribe to it, when you were a bishop in your ruff. 11 Ridley: — "I compelled no man to subscribe. 11 Hard: — "Yes, by the rood, you are the very author of that heresy. 11 [> See p. 216, note. Er>.] [* The catechism here referred to is the Catechism of King Edward VI. published by Royal Authority both in Latin and English in a.d. 1553, and which was revised and approved by convocation. Fox, in his side note, " of this catechism read before," refers to the conference with Secretary Bourne, where he (Fox) speaks of the Catechism, but erroneously. Ed."] DISPUTATION AT OXFORD. 227 i") Ridley : — " I put forth no catechism. ' Cole : — " Did you never consent to the setting out of those things which you allowed V Ridley: — "I grant that I saw the book; but I deny of this ca- l T • 1 techism that I wrote it. I perused it after it was made, and I noted read before. many things for it : so I consented to the book. I was not the author of it.' 1 Judges: — "The catechism is so set forth, as though the The judges whole convocation-house had agreed to it. Cranmer said true ver- ° diet : for Dr yesterday, that you made it. Cranmer, . J . , meaning by Ridley:— "1 think surely, that he would not say so. the council, . . ..... spake no Ward: — "The catechism hath this clause: ' Si visibiliter word of Ridley. et in terra. 1 * If visibly and on the earth.' ■ Ridley : — " I answer, that those articles were set out, I both writing and consenting to them. Mine 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 : Apossibm 1 ad esse, non ergo, he was not of so little strength, that he could not bring valet c ° n - ° 7 . sequentia. to pass whatsoever ho would himself. 1 11 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. 11 Ridley: — "All this I grant. 11 Ward: — "Christ was likewise the very truth: ergo, he ^/f^,"* made and performed indeed that which he intended to make. j* r °™ h a " f d And likely it is, that he doth neither deceive, nor could be Cbrist - deceived, nor yet would go about to deceive others. 11 Weston : — " Hilary on Psal. cxviii. hath these words 3 : ' All |- go. te J Psal. cxviii. God's words or sayings are true, and neither idly placed nor unprofitably, but fiery, and wonderful fiery, without all 3 " Vera omnia sunt, et neque otiose neque inutiliter constituta Dei verba, sed extra omnem ambiguitatem superfluae inanitatis, ignita, et ignita vehementer, ne quid illic esse, quod non perfectum ac proprium sit, existimetur." [S. Hilar, in Psal. cxviii. (hodie Psal. cxix.) Op. Ed. Ben. Par. 1693, col. 350. Ed.] 15—2 228 DISPUTATION AT OXFORD. doubtfulness of superfluous vanity ; that there may be nothing thought to be there, which is not absolute and proper. 1 ' 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." Ay^wer to Bidley :— " Christ is the very truth of the Father; and gument. \ perceive well to what scope you drive your reason. This is but a far-fetched compass of words. If that these words of Christ, ' This is my body,' which you mean, be rightly understood, they are most true." Ward: — "He took, he brake, he gave, &c. What took her'' Ridley : — " Bread : his body." Ward :— " What brake he T Bidley:— "Bread." Ward:— " What ;;ave hbl? ift<%:_-" Bread." Ward: — " Gave he bread made of wheat, and material bread r Ridley: — "I know not whether he gave bread of wheat ; but he Li.iv.' true and material bread." Ward: — "I will prol6 the contrary by Scriptures." "He delivered to them that which he bade them take. "Buthe bade not them take material bread, but his own body: This arffu- " Ergo, j 1 e nave not material bread, but his own body." mentis not , & ' ° , ' J tomd in //it/In/ : — " 1 denv the minor. For he bade them take the second " J figure. his body sacramentallv in material bread: and after that sort Answer. * » 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 Ghost, which is always assistant to those mysteries which were instituted of Christ, and lawfully administered 1 ." 1 hiiTTtov Ce, 1 ovro fxov ecrTi to awfxa, ceixvvei oti civto to crtafia tov Kvp'tov ccttiu o apTO? o ayiaj^ofxevos ev tco ducriao-Ttipui), KOJ ovyi avTiTVirou' ov yap enre, 1 ovto ccttiv uvtitvitou, d\\d 'YoZto fxov 6 neither , . , i s formable but not because he is included in the sacrament : like as I in the thir evovcrdai Koivcovovfxev. nadcnrep yap to crui/xa exeTvo rjvuTai tco Xoictto), ovtio Se tjfXcTi outm Ota tov upTov rovrov evov/xeOa. S. Chrysost. Horn. xxiv. in 1 Corinth, cap. x. Op. Ed. Ben. Pear. 1718. torn. x. p. 213. En.] 16 fl7 inT.P.V 242 DISPUTATION AT OXFORD. Answer to Ridley: — "Let Chrysostom have his manner of speaking tom'. and his sentence. If it be true, I reject it not. But let it not be prejudicial to me, to name it true bread.'" Chrysos- Watson : — " ' All,"* saith Chrysostom, ' which sit together bread, one at one board, do communicate together of one true body, body. ' What do I call, 1 saith he, 'this communicating? We arc all the selfsame body. What doth bread signify ? The body of Christ. What be they that receive it ? The body of Christ : for many are but one body. 1 Chrysostom doth inter- pret this place against you : ' All we be one bread and one mystical body, which do participate together one bread of Christ 1 . 111 Ridley i — " All we be one mystical body, which do com- municate of one Christ in bread, after the efficacy of regene- ration or quickening. 11 Watson : — " Of what manner of bread speaketh he? 11 Ridley: — "Of the bivad of the Lord's tabic." 1 Watfion : — tw Is not that bread one? 11 R'n/1,,/: — " 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. 11 Western: — "See how absurdly you speak. Do you say. all which be from the beginning to the end of the world? 11 Rail i y : — "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. 11 a cavil. Watson: — "A perverse answer. Which "all 11 ? Mean you all christian men? 11 Ridley: — "I do distribute this word 'all; 1 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. 11 [ x T< yap Xeyiti noivtaulav, (pt]criv ; avro ecrfxev eiceTvo to awna. Tt yap ecrTiv o apro? ; DISPUTATION AT OXFORD. 247 do not eat unto salvation, it followeth not therefore, that it is not his body.'" Ridley : — " It is the body to them, that is, the sacra- ment of the body : and Judas took the sacrament of the Lord to his condemnation. Augustine hath distinguished these things well in another place, where he saith 3 , ■ The bread of the Lord, [and] the bread the Lord. Evil men eat the bread of the Lord, but not the bread the Lord : but good men eat both the bread of the Lord, and bread the Lord."' Weston : — " Paul saith, ■ the body, 1 and you say, the sa- This wes- . n. , i t t „ ton spake in crament ol the body. English. Ridley: — "Paul meaneth so indeed." Watson : — " You understand it evil concerning the sign : for the fathers say, that evil men do eat him which de- scended from heaven. " Ridley: — "They eat him indeed, but sacramentally. The The old doc- fathers use many times the sacrament for the matter of the sacrament, and all that same place maketh against you :" and so here he cited the place. Weston : — " I bring Theophylact, which saith, that Judas Theophyiact alleged. did taste the bodv of the Lord 4 . * The Lord did shew the cruelty of Judas, who, when he was rebuked, did not un- derstand, and tasted the Lord's flesh,' &c." Ridley : — " This phrase to divines is well known, and Ans wer. used of the doctors : He tasted the flesh of the Lord, ' in- sensibiliter,' ' insensibly f that is, the sacrament of the Lord's flesh:' Weston : — " Chrysostom saith, that the same punishment chrysostom remaineth to them which receive the body of the Lord un- worthily, as to them which crucified him." Ridley : — " That is, because they defile the Lord's body : Chrysostom expounded. for evil men do eat the body of Christ sacramentally, but [3 " Panem Domini, ct panem Dominum. Mali manducant panem Domini, non panem Dominum: boni autem manducant et panem Do- mini, et panem Dominum." S. Aug. on Johan. Evan. Tract, lix. Op. Ed. Ben. Par. 1085. torn. iii. pars 2. col. 663. Ed.] Ata tovto 7rnoae8r]K€ to e&viovTWv, 'tva Trapacrrrjcrt] ty\v dirav- Qpunrlav tov Iouca, oti ev TpaireVt] koi twi/ avTiav fipvepaTiav Koivcovia. ore, el nai drjpiov rjv, irpaoTepo<5 dv eyeyovei, totc ovde e\eyv6pevo Ridley : — " That council was collected out of ancient fathers, and is to me a great authority; for it saith, 'that bread is set upon the altar, and having our minds lifted up, we must consider him which is in heaven.'' The words of the council make for me. 1 ' The place Watson: — "'Exaltata mcnfe,' 'with a mind exalted :' that iftheLamb is, not as brute beasts at the rack or manger, having an eye r. aiiy upon only upon the thing that is set before them: 'The Lamb of then why God lieth on the table," saith the council."" council bid Ridley: — "The Lamb of Sod is in heaven, according to our minds; the verity of the body: and here he is with us in a mys- whicli rather ,. . . ., ,, should bid tery, according to Ins power ; not corporally, our minds to Wat son : — "But the Lamb of God lieth on the table." Ridley : — " It is a figurative speech ; for in our mind we understand him which is in heaven." Watson; — "But he lieth there, the Greek word is KCtTCtl. Ridley : — " He lieth there ; that is, he is there present, not corporally, but he lieth there by his operation ." Watson : — " He lieth ; but his operation lieth not." Ridley : — " You think very grossly of the sitting or lying of the celestial Lamb on the table of the Lord : for we may not imagine any such sitting or lying upon the table, as the reason of man would judge ; but all things are here to [* Ewi tj/ irpoKeipevio upTOi Kcti too 7roTt]pi(p Tcnreivu)? irpoae^wfiev, aXX v\j/u)aavT€ is, here in England, deputy of the pope's holi- Puttinrof ness [at which word the lords and others put off their caps, namingof and Master Kidlcy put on his|; and therefore we say unto you the aid time that except you take the pains your- self to put your hand to your head and pot off your cap, you shall put M to the pain to cause seme man to take it from you, except you allege some infirmity and sickn< or other more reasonable cause, upon the consideration where- of we may do as we think good." Rb/Jri/: — "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 (iod, that I am as well 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 The usurped acknowledge in no point that usurped supremacy of Rome, supremacy , . „ , , , . ,, , of Rome de- and therefore contemn and utterly despise all authority coming from him. In taking off my cap, do as it shall please your lordships, and I shall be content." REF0RE THE COMMISSIONERS. 259 Then the bishop of Lincoln, after the third admonition, Ridley's cap 1 7 plucked oil' commanded one of the beadles (that is an officer of the b y **£«. 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 exhorted Master Ridley to recant, and submit him- self to the universal faith of Christ 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 immediately after the death of Christ, and from him by lineal Christ may , . . . . x .„ ... be proved to succession hath been brought to this our time), it you will have been at . m 1 Rome in Ti- be content to renounce your former errors, recant your he- berius's i i t • • • • time, before retical and seditious opinions, content to yield yourself to Peter came the undoubted faith and truth 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, and 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 I 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 strange country Thot^h the whither I exhort you to return. You were once one of us ; RmnVbenot you have taken degrees in the school. You were made a the doctrine priest, 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' 1 began to spring, the 17—2 260 LAST EXAMINATION Another un- council, willing to win my lord chancellor, sent vou to him truth in t 1 • • bishop (I then being in my lord's house, unknown as I suppose to White, for v ° J ' i " only faith" you) ; and after you had talked with my lord secretly, and i»j rin now » ' * •> * is no new doctrine, were departed, immediately my lord declared certain points of your talk and means of your persuasion ; and amongst o?RiXv ldS otners tms was one > tnat you should say, * Tush, my lord, JSorteS/ tms mat * er 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. oMJncoin "Also in a sermon of yours at Paul's Cross you as S£Sieyto h effectually and as catholicly spake of that blessed sacrament, tiw ll pope*t as an y man might have done ; whereby it appeaietfa that it is no strange thing, nor unknown place whereunto I ex- hort you. I wish vou to return thither from whence vou came; that is, tog or 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 holin< which (as I said) lineally taketh his descent from Peter. upon whom Christ promised, before his death, to build his church; 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 1 , who writeth in this manner: 'All the christian countries beyond the sea are subject to the church of Rome*.'] Here you see, Master Ridley, that all Christendom is subject to the church of Rome. 1 " Dubitatur utrum forma verborum luec 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 1 lim self subscribed : "Ad transmarina autem qui putaverit appellandum, a nullo intra African) in communioncm suscipiatur." See Concilia, Studio Labbei, torn. ii. col. 1543; but the passage intended for citation is, no doubt, that in Augustine's treatise " Contra Epist. Par-men." lib. i. cap. iii. sec. o, and its application to the bishop of Rome is here aided by the addition of Romana) Ecclesiae. En.] ' " Totus orbis Cbiistianus in transmarinis et longe remotis ten is Romance Ecdesia? subjectus est." BEFORE THE COMMISSIONERS. 261 What should stay you therefore to confess the same with St Augustine and the other fathers 2" 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- £ n ™' er of ship, as well for your gentleness, as also for your sobriety in talk, and for your good and favourable zeal in this learned exhortation; in the which I have marked especially three points which you used, to persuade me to leave mv doctrine Three points 1 •• ,. . . noted in the and religion, which I perfectly know and am thoroughly per- Jt ho ljL? f suaded to be grounded not upon man's imagination and de- oration, 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. " First, The first point is this, that the see of Rome taking The see of its beginning from Peter, upon whom you say Christ hath founded builded his church, hath in all ages lineally, from bishop to bishop, been brought to this time. " Secondly, That even the holv fathers from time to time confirmed ..... J by old doc- have in their writings confessed the same. tors - " Thirdly, That in that I was once of the same opinion, Ridley once 1 Xl ' 1 T T 1 1 11 1 0i tne Same and, together with you, I did acknowledge the same. see. " First, as touching the saving of Christ, from whence The church . & J & ' not builded your lordship gathereth the foundation of the church upon upon Peter. 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 ve that I am V Then Peter said, c I say, That thou art Christ, the Son of God. 1 To whom Christ answered, ' I say, thou art Peter, and upon this stone I will build my church 3 ; that is to say, upon this stone — [ 3 " Tu es Petrus, et super hanc petram sedificabo ecclesiam meam." u Upon this stone." Compare Tindal's Works, p. 357. NowelTs Con- 262 LAST EXAMINATION The church builileri upon faith, not upon any person. The words of Christ to Peter ox- pounded. Ith the frmndat of the church. Lineal de- scent of the "f itome. Why the n i falsely I am s Cross, you shall understand that there were at Paul's, charged to / ' ... preach tran- and divers other places, fixed railing bills against the sacra- substantia. 1 ° ° tion at ment, terming it « Jack of the box,' ' the sacrament of the £ aul ' s . . . Cross. halter, ' round Robin," with such like unseemly terms ; for the which causes I, to rebuke the unreverend behaviour of certain evil disposed persons, preached as reverendly of that matter as I might, declaring what estimation and reverence ought to be given to it, what danger ensued the mishand- ling thereof; affirming in that sacrament to be truly and verily the body and blood of Christ, effectually by grace and spirit : which words the unlearned, understanding not, sup- R^iey mis- posed that I had meant of the gross and carnal being which sermon! hls the Romish decrees set forth, that a body, having life and motion, should be indeed under the shapes of bread and wine." With that the bishop of Lincoln, somewhat interrupting him, said : — " Well, Master Ridley, thus you wrest places to your Lincoln 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, 1 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 1 is more than Europe." Ridley: — "Indeed, my lord, if St Augustine had said, Ridley 4 simpliciter totus mundus, 1 and not added ' in transmarinis, 1 to the it had been without limitation ; but in that he said, ' totus Augustine. mundus in transmarinis partibus, 1 'all the countries beyond the seas, 1 he himself doth limit the universal proposition, de- claring how far he meant by 'totus mundus. 111 266 LAST EXAMINATION The bishop, not staying for his answer, did proceed, saying : — "Well, 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 which 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 will return thither again. Lincoln m Ye must consider that the church of Christ lieth not rcturnctli to ins hidden, but is a city on the mountain, and a candle on the candlestick. Ponder with yourself, that the church of Christ is c catholica,' c catholic, 1 which is deduced of Kara o\oi>, that is, 'per omnia:' so that Christ's church is universally spread throughout the world, not contained in the alliga- Andwby tion of places, not comprehended in the circuit of England, twit'* '-'iV" ,lot contame( ^ m * Me compass of Cermany and Saxony, as Ko " your church is. Wherefore, Master Ridley, 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 usurped power taken of their predecessors, and justly have T^npowers; renounced it. For I am sure you know that there are two iiic i, * inlll i "' 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 delivered by Christ to Peter, and of him left to all the successors. As touching onr 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 Cod's quarrel and his England, word, we acknowledge another head : and as the king and the oueen their highnesses do, in all worldly affairs, justly and how to ^ B ' . / . . ' J 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 Christ's body. Why therefore should ye stick at that matter, the which their majesties have forsaken and yielded ? Ridley ex- " Wherefore, Master Ridley, you shall not only not do submit him- injury to the crown, and be prejudicial to their majesties 1 : to the J . pe. honour, in acknowledging with all Christendom the pope's BEFORE THE COMMISSIONERS, 267 holiness to be supreme head of Christ's church here militant in earth, but do a thing most delectable in their sight, and most desired 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 all 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 cardinal's 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 your errors, stubbornly main- taining your former heresies, then we must, against our will, according to our commission, separate you from us, and cut Fear of you off from the church, lest the rottenness of one part in set before 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 Ridley, consider your state ; remem- ber your former degrees ; spare your body ; especially con- sider your soul, which Christ so dearly bought 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, which 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 untruly hath been reported of us), but that is the temporal iudcre's office: we onlv de- But that clare vou to be none of the church : and then must vou, ac- yourselves J . hive assi^n- COrding to the tenor of them, and pleasure of the rulers, abide ed unto their determination, so that we, after that we have given you up to the temporal rulers, have no further to do with you. " But I trust, 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 desire, that is, upon recantation and repentance to receive you, to reconcile you, and again to adjoin you to the unity of the church." 268 LAST EXAMINATION Then Master Ridley, with often interruption, at length spake : — Answer of Ridley : — " My Lord, I acknowledge an unspotted church Lincoln. of Christ, in the which no man can err. without the which He mean- no man can be saved; the which is spread throughout all which no the world, that is, the congregation of the faithful ; neither rcncrnl error can he do I alligate or bind the same to any one place, as you Wished. said, but confess the same to be spread throughout all the The church world ; and where Christ's sacraments are duly ministered, place. his 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 vou that would have the church of Christ bound to a place, which appoint the The same to Rome, that there, and no where else, is the foun- I Untninl catholics do dation of Christ's church. I hit I am fully persuaded that church to a Christ's church is everywhere founded, in every place where place, and his gospel is truly received and effectually followed. And that only to . . , , \ P ri , . , . " T . . , Rome. The m that the church ot God IS in doubt, 1 use herein the Kindtbe wise counsel of Vincentius Lyrinensis. whom 1 am sure vou church t.) J nooneccr- will allow, who, giving precepts how the catholic church may hut follow be in all schisms and heresies known, writeth in this manner: the con- fession of 'When, 1 saith he, 'one part is corrupted with heresies, then Hit- word. i " Greatpart prefer the whole world before that one part; but if the greatest ot Christen- * . . .loni Mifrct- purl ] )C infected, then prefer antiquity 1 . In like sort now, ctmrch of when 1 perceive the greatest part of Christianity to be in- fected with the poison of the see of Rome, I repair to the usage of the primitive church, which 1 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. Wherefore it requireth that I prefer the an- tiquity of the primitive church before the novelty of the Romish church.'" l/iin'ohi: — bt Master Ridley, these faults which you charge the see of Rome withal, are indeed no faults. For first, it [' Quid igitur faciet Christianus Catholicus, si se aliqua Ecclesise partieula ab universalis fidci communione prseciderit? Quid utique, nisi ut pestifero eorruptoque membro sanitatem universi corporis anteponat ? Quid si novella aliqua contagio non jam portiunculam tantum, sed totam pariter Eoderiam commaculare eonetur? Tunc item providebit ut antiquitati inbirreat, qua? prorsus jam non potest ab ulla novitatis fraude seduci. Vinccntius Lyrinensis, cap. iv. Ed. Baluzii. Cantab. 1687.] BEFORE THE COMMISSIONERS. 269 was never forbidden the laity, but that they might, if they The Bohe- demanded, receive under both kinds. You know also that quired that, . . . and were Christ, after his resurrection, at what time he went with his stent for . their labour. apostles to Galilee, opened himself by breaking of bread. You know that St Paul, after his long sailing towards Rome, 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 '' * . , to prove the receive in one kind onlv, thereby to take away an opinion of communion J J * under one the unlearned, that Christ was not wholly both flesh and Wad. 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 lit to decree, that the laity should receive only in one kind : and it is no news for Argu- J J ment:— The the church upon iust consideration to alter rites and cere- chorch did 1 J abrogate the monies; for vou read in the Acts of the Apostles, that St precept of ■ r the apostles Paul, writing to certain of the Gentiles which had received ofafarangied o and blood- the gospel, biddeth them to abstain, ' a suffocato et sanguine,' ™s a \ ei '"'!'' ° r ' O . ' the church that is, from things stifled, and from blood ; so that this pf,** 8 *. o ' hath autho- seemeth to be an express commandment ; yet who will say r lt J : touch- but that it is lawful to eat bloodings 1 how is it lawful, but ministration o ' under both by the permission of the church?" - kinds - Ridley : — " My lord, such things as St Paul enjoined The precept to the Gentiles for a sufferance, by a little and little to win J t f i2waKut the Jews to Christ, were only commandments of time, and £j[d &?!*' respected not the successors: but Christ's commandment, ' Do, H^Ktd^ this,' that is, that which he did, 4 in remembrance,' which Ih^jews!'" was not to minister in one kind onlv, 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 should 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, cither affirmatively or negatively to every of them, either denying them or granting them, without further disputations or reasoning j for we have already 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 Marys 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 ttccroMy ministwed to Dr Riblby and Master Lati.meu, by the dope's Deputy. 'In Dei nomine, amen. Nos Johannes Lincolniensis, !n- oobofl GHoc nsis. et [ahaanet Bristollemn*, episcopi, per reverendifisimum domimim Reginaldum, miseratione divina S. Mari.e in Ooemedin, MUVrfffl Komaiue eeelaWBB diaeonum ( anlinalein "1'ohim nuueunatum," sanctissimi domini nostri p:i}ia>. et sedis apostolica-. ad serenissimos Philippine et Marfan) Anglia rege« et ad universum AngHflB regnum atum. anthoritale snfficiente delegati, ad inquirendum de quocbun negotio inquisitionis heretic® pravltatis contra et advereus Hugonem Latimerum et Nieholaum Ridleyum (pro episcopia Vigomensi et Londoniensi se respective gerentes.) speeialiter delegati, et contra et adversus eorum quemlibet [' In the name of God, amen ! — We, John Bishop of Lincoln, James hop of Gloucester, and John Bishop of Bristol, delegated hy the most reverend Lord Reginald "surnamed Pole," by divine mercy Cardinal Deacop 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 must 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 either of them, we do [accordingly] accuse and specify against them jointly and severally as follows. Ed.] BEFORE THE COMMISSIONERS. 2 7 1 inquirendo 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 1554, 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 true and natural body of Christ, 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 affirmed, 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 the'i of the convocation house, as also by other learned men of both the universities. 5. Item, that all and singular 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. The Examination of Dr 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 have 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 pray you answer affirmatively or negatively." 2 The articles here follow in Latin in the First Edition of Fox, page 1362, and will be found here in Appendix II. 272 LAST EXAMINATION Ridley : — " Why, 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- terminate answer." Lincoln: — " Yea, Master Ridley, I mean not that your answers now shall be prejudicial to your answers to-morrow, I will take your answers at this time, and vet notwithstanding it shall be lawful to you to add, diminish, alter, and change of these answers to-morrow, what you will."'' Ridley : — " 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- Tbehlri H6SB IB the same that Christ had of the high priest. For not powoV to vou, as your lordship smith, have no power to condemn me. pal Christ ' . i • i , -l-i to death, neither at anv time t«» put a man to death: so. m like sort. but they had , , . , . " . , , ,. , power to the high priests said, that it was not lawful tor them to put commit him , __ , . toPiUte, any man to death, but eomnntted Christ to Pilate, neither neithi r would they would sutler him to absolve Christ, although he sought all siiiicr bin t.. absolve the means therefore that he liumit. Chn>t. & Then spake Doctor Weston, one of the audience: ton We$Um: — k * \\ hat ! do vou make the king Pilate? Mhootcth his ,-,. 7 , -a. T ', T i i bolt. Ridley: — "oNo. master doctor; 1 do but compare your deeds with Caiaphas's deeds, and the high priest's, which would condemn no man to death, as ye will not, and vet 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 directly to every article, either affirm- atively or negatively." The protest- Ridley : — "Seeing you appoint me a time to answer to- Ridiey. 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 your authority, or admit BEFORE THE COMMISSIONERS. 273 you to be my judges, in that point that you are authorized from the pope. Therefore, whatsoever I shall 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 give me leave, I will shew the causes which move me there- unto. " Lincoln : — " No, Master Ridley, we have instructions to the contrary. We may not suffer you. 11 Ridley : — " I will be short ; I pray your lordships suffer me to speak in few words. 11 Lincoln : — " No, Master Ridley, we may not abuse the Ridley not , , ,, ■" J to speak. hearers ears. Ridley : — " Why, my lord, suffer me to speak three words. 11 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 V And thereupon rehearsed the same. Ridley : — " My protestation always saved, that by this How the mine answer I do not condescend to your authority in that besafdtJfile you are legate to the pope, I answer thus: In a sense the j^^J 1 " 1 first article is true, and in a sense it is false : for if you J^sacra- 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. 11 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 1 T-» T T"k T 274 LAST EXAMINATION Twoques- is one of Aristotle's fallacies, containing two questions under one. The one, the which cannot be satisfied with one answer. For papists and . . . , protestants, both you and 1 agree herein, that in the sacrament is tne in fiTantiii"" ** the pre- very true and natural body and blood of Christ, even that sence, do . . . . agree : only which was born of the Virgin Mary, which ascended into in tlu* m&n- ner of being, heaven, which sitteth on the right hand of God the Father, they differ. ' - & . How Christ which shall come from thence to iudge the quick and the may be in . . the sacra- dead ; only we differ in modo* in the way and manner of being : ment, and J ' ^ ° how not. 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 receiveth 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 natural, a lively, and a moving body, under the shape or form of bread and wine. Now, this difference considered, to the question thus I an- swer, that in the sacrament of the altar is the natural body and blood of Christ vere et realiter, indeed and really, for spiritually, by grace and efficacy; for so every worthy re- ceiver receiveth the very true body of Christ. 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 Christ's body in the sacra- ment 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 : wn 1 * . . Ridley: — "Always my protestation reserved, I answer thus; change is in ° J J r , the sacra- that in the sacrament is a certain change, in that that bread, mental # . . bread. which 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 Bread and of faith see, as the bodilv eyes see only bread. Such a wine not ■ ^ J 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 omnipotency 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 " m ° between the tion of the which he spake, and all the doctors confessed, communion * # 7 and bap- the true substance and nature of bread and wine remaineth : tism - with the which the body is in like sort nourished, 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 Ghost ; 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 penned, that he answered affirmatively ? u f teJJ£J en to the second article. The bishop of Lincoln declared a n to n c °™d mu ~ difference between the sacrament of the altar and baptism, ba P tism - because that Christ said not by the water, " This is the Holy Ghost," 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 sacrifice of and perfectly was done by Christ's passion, of the which the mass is .1 i x \ x i a derogation the communion is only a memory), that is a great deroga- to Christ's tion 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 Christ died in vain." 18 -2 276 LAST EXAMINATION Unbloody sacrifice. The notaries penned this his answer to be affirmatively. Then said the bishop of Lincoln : Lincoln : — " 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 Christ's passion.'" Answer to Then recited the bishop of Lincoln the fourth article. the fourth t». article. To the which 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 scientla scholastica, in that the disputations were in such sort ordered, that it was far from anv 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 En 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 appe&ragafii appear before us in St Mary's church ; and then, because the next , n 1 n • 1 day. we cannot well agree upon your answer to the first 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. 9. l 7 , 7 *- 1 t Here fottoiceth the Second Day's 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 high 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 form, partly for gentlemen which repaired thither (for this was the session day also of gaol-delivery) and heads of the university to sit, and partly Ridley's ap- to keep off the press of the audience : for the whole body, before the ti . . i 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- ^JJJJ lenged you for not uncovering your head, you excused your- J^j* 6 ' of self of that whereof no man accused you, in saying you did J^ 1 ^"' t0 not put on your cap for any obstinacy towards us, which as^° uthis 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: for, 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 [with that the bishop and all then present put off Capping L r i • again at the their caps, but Master Ridley moved not his] you said you name of the 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 LAST EXAMINATION cause your bonnet to be taken from you, except you pre- tend sickness, as yesterday you did not." Ridley re- Ridley: — "I pretend now none other cause, than I did fusethtoput * r oflhiscap yesterday; that is, only that hereby it may appear that not or to them on ] v m W ord and confession, but also by all my gesture and which come J • from the behaviour, in no point I agree or admit any authority or pope. r o j j 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 cardinal's grace as con- cerning those points which your lordship spake of; that is, his noble parentage and singular graces in learning. And as for taking my cap away, your lordship may do as it shall please you; it shall not offend me, but I shall be content with your ordinance in that behalf." Linrobi : — " 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 following : The former Lincoln : — " Master Ridley, yesterday we took your of Ridley, answer to certain articles, which we then proposed unto The words ._ .. .. . of the you: but because we could not be thoroughly satisfied with bishop of - _ •1111 Lincoln. your answer then to the first article, neither could the notaries take any determinate answer of you, we (you requiring the Bame) 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 answers 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 your 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 therewith 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. Yesterday 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 be applied only to Europe, which is but the third part of all the world 1 : whereas, indeed, the process of St Augustine's words, will not admit that your interpretation ; for he saith not ' totus mundus Ohristianus Th e place of in transmarinis,"* &c, but first ' totus mundus Christianus tine a s ai n . . . repeated, Romame ecclesise subiectus est: 1 'all the christian world Which indeed appeared Weil ; 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 rae, 11 intermingling his cry, " Let the fire come unto me, I cannot burn." In which pangs he laboured till one of the standers-by with his bill pulled off the faggots above, and where he saw the The death fire flame up, he wrested himself unto that side. And when dom of the flame touched the gunpowder, he was seen to stir no 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, incr hearts of the people he desired them to hold him to it with their bills. How- tyrdomof ever it was, surely it moved hundreds to tears, in beholding MARTYRDOM. 299 the horrible sight ; for I think there was none, that had th ? se tw0 ° ' samts. 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. Well ! dead they are, and the reward of this world they have already. What reward remaineth for them in heaven, the day of the Lord's glory, when he cometh with his saints, shall shortly, I trust, declare. SMALLER TREATISES AND OTHER DOCUMENTS BY NICHOLAS RIDLEY, D.D. SOMETIME LORD BISHOP OF LONDON. RIDLEY'S ACCOUNT OF HIS DISPUTATION AT OXFORD. REPRINTED FROM COVERDALE'S LETTERS OF THE MARTYRS. The manner of Dr Kidley's handling in the schools at Ox- ford, and of the impudent, spiteful, and cruel dealing of the papists : which he set before his disputation by way of a preface*. I never yet in all my life saw or heard any thing done or handled more vainly or tnmultuously, than the disputation which was had with me of late in the schools at Oxford. And 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 disputation. The Sorbonical clamours which at Paris (when popery most reigned,) I in times past have seen, might be worthily thought, in comparison of this thrasonical 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 whereof, good Christian reader, it is manifest that they never sought for any truth, but only for the glory of the world and a bragging victory. But, besides the innumerable rail- ings, rebukes, and taunts, wherewith I was baited on every 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 Appendix. Ed.] 304 ACCOUNT OF THE DISPUTATIOR 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 true, that it is impossible to set forth either all that was (God know- eth) tumultuously spoken, and like as of mad men objected fuS'iy °^ so manv > which spake oftentimes huddle*, so that one * or. could not well hear another ; either b 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, more 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, were 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. all, that I was enforced d , 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- •fcy. ing could abide the hearing of the same spoken of e a most vile knave ■gainst 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, u 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, where it is said, that such as the presidents and rulers of the disputation were, such was also the end of the disputation, all was done in hurlyburly, 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 1 . Know, gentle reader, that master Prolocutor did pro- mise 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 commission- 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 mysteries of God, which in their promises so openly made, and so duly debt/ (lowing, will not speak of the witnesses of the matter,) are found 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, [* Coverdale, from whom this account is reprinted, 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 been made. See Covcrdaie's Letters of the Reformers, fol. 112. Ed. 15G4. Ed.] 20 [bidley.] 30 G ACCOUNT OF THE DISPUTATION AT OXFORD. when it shall be his good 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 'or. altogether spoiled and bewitched, either 5 that of his most righteous judgment he would drive these faithless 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 particularly 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 * refused, further disputation, (which thing we denied' 1 ) by and by he gave sentence against us all ; that is, against me, Dr Oranmer, and Mr Latimer, my most dear fathers and brethren in Christ; condemning us for heinous heretics concerning every of these propositions ; and so separated us one from another, sending us severally into sundry 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 servants should be kept from us ; whereto he added that at his departure thence, pen, ink, and paper should depart from us also. He meaneth But thanks be to God, that gave me to write this before here that . & ^odiyami the use of such things were utterly taken away. Almighty port of his G d which beholdeth the causes of the afflicted, and is wont disputation ' whVcifhe 1 ' *° l° ose anc * 1°°^ mercifully on the bonds and groanings hf s "o« d with °f * ne ca ptives, he vouchsafe now to look upon the causes hand. f j^g p 00r c h m . c h j n England, and, of his great wisdom and unspeakable mercy, with speed to make an end of our misery ! Amen, amen, amen. CERTAIN MATTERS WHEREIN STEPHEN GARDINER, BISHOP OF WINCHESTER, VARIETH FROM* OTHER OF THE PAPISTS, TOUCHING THE SACRAMENT OF THE LORD'S SUPPER; REPRINTED FROM FOX'S ACTS AND MONUMENTS. FOX'S PREFACE. Forasmuch, good reader, as our adversaries, that is the Romish Catholics, as Lindanus 1 , Pighius, Gardiner, with others more, are wont so greatly to charge us with dissension and repugnance among ourselves ; for the same cause I have thought good, especially having here in hand the story of Winchester, to set forth to the eyes of men a brief treatise of Dr Ridley, wherein, as in a glass, you may see, and that by his own words and in his own works, the manifest con- trariety and repugnance of the said Winchester: first, with other writers; secondly, with himself, in the matter of the sacrament; thirdly, herein thou mayest see and understand how far and wherein not only he disagreeth from his own profession, but also granteth and agreeth with sundry of our assertions in the said matter; as by reading thereof thou mayest see and perceive more at large. * Other Catholics say, that the body of Christ is made of bread. Thomas wait, ex pane, non de pane, parte tertia 2 ; Winchester saith, that the body of Christ is not made of the matter of bread, nor ever was so taught, but is made present of bread 3 . [* The following may be mentioned as a specimen of such writings : " De M. Lutheri et aliorum sectariorum varietate opuscula ; item Guil. Lindani hereseon tabulae ;" Coloniae, 1G70. Ed.] [* The second references within brackets thus ( — ) refer to Cran- mcr's works, Ed. Oxon. by the Rev. Henry Jenkyns, M.A. 1833. Ed.] 2 Quest. 75, art. 8. [ 3 P. 72, 1. 14; and p. 178, 1. 10, (vol. iii. p. 145, 303.) Ed.] 20—2 308 BISHOP GARDINER Confutation of Winchester against Cranmer. 2. Winchester saith, that Christ called bread his body, when he said, " This is my body 1 ." And in the Devil's Sophistry 2 . Others say contrary 3 . Winchester saith, that "bread is my body," is as much as to say, u bread is made my body." And so he taketh est for Jit 4 . Others say that est is taken there sub- stantively, that is to say, only for " is," and not for " is made 5 ." Winchester saith, that Christ is present in the sacrament carnally and corporally, after the same signification that he is in heaven 8 ." 3. Winchester saith also, that when we speak of Christ's body, we must understand a true body which hath both form and quantity 7 . Smith saith, that Christ's body in the sacrament hath not its proper form and quantity, fol. 106. And the contrary he saith, fol. 105 8 . 4. Winchester saith, we believe simply that Christ is naturally and corporally in the sacrament without drawing away his accidents, or adding 9 . Smith saith, we say that Christ's body is in the sacrament against nature, with all its qualities and accidents 10 . 5. Winchester saith, that God's works be all seemli- ness without confusion, although he cannot locally distinguish ' Christ's head from his feet, nor his legs from his arms 11 . Others say, that Christ's head and feet, and other parts, be not indeed locally distinct in the sacrament, but be so con- founded, that wheresoever one is, there be all the rest. 6". Winchester saith, that Christ's body is in the sacra- P P. 257, 1. 27, (vol. iii. p. 36*9.) 2 And in the Devil's Sophistry, fol. 27. 3 See Smith, fol. 53. 4 P. 295, 1. 35, (vol. iii. p. 425.) Confutation. 6 Marc. Anton, fol. 171, fac. 2. 8 P. 141, 1. G, (vol. iii. p. 213.) Confutation. 7 P. 71, 1. 37, (vol. iii. p. 132.) 8 Chedscy in disputatione cum Petro Mart 9 P. 353, 1. 1, (vol. iii. 502.) 10 Fol. 105. 11 P. 70, 1. 27, (vol. iii. p. 115.) Confutation. EnJ ON THE LORd's SUPPER. 309 ment sensibly, naturally, carnally, and corporally 12 . Others say contrary 13 . 7. Others say, that Christ's feet in the sacrament be there where his head is. Winchester saith, that whosoever saith so, may be called mad 14 . 8. Others say, that corporally Christ goeth into the mouth or stomach, and no further 15 . He saith contrary 16 . 9. Winchester saith, that Christ dwelleth corporally in him that receiveth the sacrament worthily, so long as he remaineth a member of Christ 17 . Others say contrary 18 . 10. Winchester saith, that no creature can eat the body of Christ, but only man 19 . Others say clean contrary: Thomas, Hoc derogat, inquit, veritati corporis Christi 20 . Perin 21 , in his sermon of the Sacrament : " What inconvenience is it, though the impassible body lie in the mouth or maw of the beast," &c. Magister Sententiarum, qui elicit corpus Christi posse a mure manclucari aut a bruto, is condemned 22 . 11. Winchester saith, that an unrepentant sinner, re- ceiving the sacrament, hath not Christ's body nor spirit within him 23 . Smith saith, that he hath Christ's body and spirit within him 24 . 12. Winchester saith, that of the figure it may not be said, " Adore it, worship it ;" and that it is not to be adored [u P. 159, 1. 9, (vol. iii. p. 240.) Confutation. 13 Smith, fol. 39. 14 P. 61, 1. 34, (vol. iii. p. 115.) Confutation. 15 Bonaventura, Hugo, Innocent, 13, lib. iv. cap. 15. Glos. de con- secrat, (list. 2, cap. "tribus, et in glos. non iste Thorn." Parte 3, qiuest. 80, art. 8. "Tamdiu manct dum est in digestione." Smith, fol. 04. 16 P. 52, 1. 36, (vol. iii. p. 99.) Confutation. • 17 P. 53, 1. 1 ; p. 56, 1. 31, (vol. iii. p. 106.) Confutation. 18 Smith, fol. 64. 19 P. 66, 1. 30, (vol. iii. p. 123.) Confutation. 20 Part 3, q. 8, art. 3. 21 K Three godly and notable Sermons, by W. Peryn. Imprynted by Nicolas Hyll;" 8vo. London. 1546. See Dibdin's Typographical Antiquities, 4. 230. 22 "A mouse may eat Christ's body," saith the Master of the Sen- tences. c< A mouse cannot eat it," saith Winchester. 23 P. 225, 1. 36, (vol. iii. p. 328.) 24 Fol. 136. * Within him," that is, within his soul. Ed.] 310 BISHOP GARDINER which the bodily eye seeth 1 : Docetur popvlus non adoraro quod vident oculis corporis. Smith saith contrary 2 . 13. Winchester saith, that reason will agree with the doctrine of transubstantiation well enough 3 . Smith saith that transubstantiation is against reason and natural operation 4 . 14. Others say, that worms in the sacrament be gen- dered of accidents : Ex speciebus sacramentalibus generantur vermes 5 . Winchester saith, that they be wrong borne in hand to say so c . 15. Winchester saith, that the accidents of bread and wine do mould, sour, and wax vinegar 7 . But he answereth so confusedly, that the reader cannot understand him, be he never so attentive. Smith saith, " Thus I say, that the con- secrated wine turneth not into vinegar, nor the consecrated bread mouldeth, nor engendereth worms, nor is burned, nor receiveth into it any poison, as long as Christ's body and blood are under the forms of them, which do abide there so lon»^ as the natural qualities and properties of bread and wine tarry there in their natural disposition and condition ; and the bread and wine might be naturally there, if they had not been changed into Christ's body and blood, and also as long as the host and consecrated wine are apt to be received of man, and no longer, but go and depart thence by God's power, as it pleaseth him ; and then a new sub- stance is made of God, which turneth into vinegar, engen- dereth worms, mouldeth, is burned, feedeth rats and mice, receiveth poison 8 ," &c. 16. Winchester saith, "Every 'yea' containeth a 'nay' in it naturally: so as whosoever saith, this is bread, saith it is no wine. For in the rule of common reason the grant of one substance is the denial of another. And therefore reason hath these conclusions thoroughly ; whatsoever is bread l l P. 178, 1.40; p.339, 1. 32, (vol.iii. p.269;) Marc. Anton. fol.136, fac. 2. 3 Jol. 145, fac. 2. a P. 264, 1. 47, (vol. iii. p. 382.) Confutation. 4 Fol. 60. 5 Thorn, par. 3, q. 77, art. 5. 6 P. 355, 1. 3, (vol. iii. p. 505.) Confutation. 7 P. 265, 1. 11; p. 355, 1. 3, (vol. iii. p. 182.) Confutation, et Marc. Ant. fol. 168, fac. 1. 8 Fol. 64, and fol. 105. Ed.] ON THE LORD^ SUPPER. 311 is no wine ; whatsoever is wine, is no milk ; and so forth. 1 ' So Christ saying, This is my body, saith, It is no bread 9 . Smith saith, that a boy which hath only learned sophistry, will not dispute so fondly 10 . 17. Others say, that the mass is a sacrifice satisfac- tory by the devotion of the priest and of them for whom it is offered, and not by the thing that is offered 11 . Win- chester saith otherwise 12 . 18. Winchester saith, that the only immolation of Christ in himself upon the altar of the cross, is the very satisfac- tory sacrifice for the reconciliation of mankind unto the fa- vour of God 13 . Smith saith, " What is it to offer Christ's body and blood at mass, to purchase thereby everlasting life, if the mass be not a sacrifice to pacify God's wrath from sin, and to obtain his mercy 14 ?" Where he saith further, " Priests do offer for our salvation to get heaven, and to avoid hell. 11 Matters wherein Bishop Gardiner varieth from himself. " The body of Christ in the sacrament is not made of F osition° - bread, but is made present of bread 15 . 11 "Of bread is made the body of Christ 16 . 11 to! radic " u The Catholic faith hath from the beginning confessed truly Christ's intent to make bread his body 17 . 11 " And of many breads is made one body of Christ 18 . 11 " And faith sheweth me, that bread is the body of Christ, that is to say, made the body of Christ 19 . 11 • " Christ gave that he made of bread 20 . 11 "Christ spake plainly, 'This is my body, 1 making de- second pro- monstration of the bread, when he said, ' This is my body 21 . 111 [■ P. 256, 1. 38; p. 265, 1. 5, (vol. iii. p. 869.) 10 Fol. 77. " Thorn, par. 3, 9, 79, art. 5. 12 P. 80, 1. 43, (vol. iii. p. 150.) Confutation. 13 P. 437, 1. 1, (vol. iii. p. 543.) u Fol. 24, 148, 164. 15 P. 76, L 6, (vol. iii. p. 145, 803.) Confutation. P. 344, 1. 8, (vol. iii. p. 488.) 16 17 P. 26, 1. 40, (vol. iii. p. 72.) Confutation. 18 P. 144, 1. 23, (vol. iii. p. 217.) Confutation. J* P. 295, 1. 30, (vol. iii. p. 425.) Confutation. 2; ' P. 257, 1.50, (vol.iii.p.371.) 21 In the Devil's Sophistry, 27. Ed.] 312 lllsjHOP GARDINER Contra- diction. Third pro- position. Contra- diction. Fourth pro- position. Contra- diction. Fifth pro- position. Contra- diction. " The demonstration, ' this/ may be referred to the in- visible substance 1 ." " The verb ' is - * was of his body and of his blood, and not of the bread and wine 2 ." "litis verbis, 'Hoc est corpus meum,' substantia corporis significatur, nee de pane quicguam inteUigitur, quando cor- pits 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 4 ." " What 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 these words, ' This is my body 5 !"' " Where the body of Christ is, there is whole Christ; God and Man; and when we speak of Christ's body, we must understand a true body, which hath both form and quantity".'" "And he is present in the sacrament, as he is in heaven 7 ." " We believe simply the substance of Christ's body to be in the sacrament, without drawing away 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 9 ." " In such as receive the sacrament worthily, Christ dwell- eth corporally, and naturally, and carnally 10 ." " The manner of Christ's being in the sacrament is not corporal, not carnal, not natural, not sensible, not perceptible, but only spiritual 11 ." [» P. 106, 1. 42, (vol. hi. p. 178.) Confutation. 3 P. 251, 1. 8, (vol. iii. p. 3G4.) ; Mar. Anton, fol. 24, fac. 2. * P. 138, L 19, (vol. iii. p. 210.) Confutation. 5 In the Devil's Sophistry, fol. 51. 6 P. 71, 1. 47, (vol. iii. p. 132.) Mar. Anton, object. 77. Smith, fol. 105. 7 P. 141, 1. 6, (vol. iii. p. 213, &c.) Confutation. I P. 353, 1. 1, (vol. iii. p. 502.) Confutation. P. 71, 1. 50; p. 90, 1. 43, (vol. iii. p. 132.) " , P. 1GG, 1. 19; p. 173, 1. 54; p. 191, 1.47, (vol. iii. pp. 251, 202,287.) II P. 159, 1. 17; p.197, 1. 32, (vol. iii. pp.241 ,295.) Confutation. En.] ON THE LORD S SL'PPER. 313 " We receive Christ in the sacrament of his flesh and blood, if we receive him worthily 12 .' 12 1-> Sixth pro- position. " When an unrepentant sinner receiveth the sacrament, he hath not Christ's body within him 13 . 11 " He that eateth verily the flesh of Christ, is by nature in Christ, and Christ is naturally in him 14 ." "An evil man in the sacrament receiveth indeed Christ's very body 15 ." " Evil men eat verily the flesh of Christ 16 .' 1 "Christ giveth us to be eaten the same flesh that he took of the Virgin Mary 17 ." " We receive not in the sacrament Christ's flesh that was crucified 18 ?" " St Augustine's rule in his book, De Doctrina Chris- tiana, pertaineth not to Christ's Supper 19 ." " St Augustine meaneth of the sacrament 20 ." " Keason in the place of service (as being inferior to faith) will agree with the faith of transubstantiation well enough 21 ." " And as reason received into faith's service doth not strive with transubstantiation, but agreeth well with it, so men's senses be not such direct adversaries to transubstantiation, as a matter whereof they cannot skill; for the senses can- not skill of substances 23 ." "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 understanding, which, because it taketh the beginning of the senses, pro- ;eedeth in reasoning sensually 23 ." " The church hath not forborne to preach the truth, to the confusion of man's senses and understanding 24 ." Contra- diction. Seventh pro- position. Eighth pro- position. Ninth pro- position. Contra- diction. 15 Ibid. [ 12 P. 167, 1. 9; p. 174, 1. 1, (vol. iii. p. 252, 262.) Confutation. P. 225, 1. 43, (vol. iii. p. 328.) Confutation. P. 17, 1. 38, (vol. iii. p. 62.) Confutation. P. 225, 1. 47, (vol. iii. p. 328.) Confutation. P. 241, 1. 27, (vol. iii. p. 348.) 18 P. 243, 1. 16, (vol. iii. p. 351.) Confutation. 19 P. 117, 1.21, (vol. iii. p. 190.) 20 P. 119, 1. 24, (vol. iii. p. 194.) Confutation. 21 P. 2G5, 1. 1, (vol. iii. p. 382.) Confutation. -- P. 271, 1. 24, (vol. iii. p. 391.) 23 In the Devil's Sophistry, fol. 6. 2l Fol. 15. En.] ia 1 1 16 17 proposition. Contra- diction. 314 BISHOP GARDINER Tenth " it j s called bread, because of the outward visible proposition. matter 1 . 1 '' contra- " When it is called bread, it is meant Christ, the spi- ritual bread 2 ."" Eleventh " And the catholic faith teacheth, that the fraction is in ' the outward sign, and not in the body of Christ 3 .'" contra- « That which is broken is the body of Christ 4 . 11 diction. •> Twelfth " The inward nature of the bread is the substance 5 . 11 proposition. diSion" " Substance signifieth in Theodoret, 11 he saith, " the out- ward nature 6 . 11 Thirteenth " The substances of bread and wine be visible creatures 7 . 11 proposition. contra- " Accidents be the visible natures, and visible elements 8 ."" diction. DroDosition " ^h rist * s our satisfaction wholly and fully, and hath paid our whole debt to God the Father for the appeasing of his wrath against us 9 ."" " The act of the priest, done according to God's com- mandment, must needs be propitiatory, and ought to be trusted on, to have a propitiatory effect 10 . 11 proposiSou. " ^ nc sacrifice °f our Saviour Christ was never reiterate 11 . 11 dSioT ' " Priosts do sacrifice Christ 13 . 11 "And the catholic doctrine teacheth the daily sacrifice to be the same in essence, that was offered on the cross 13 . 11 Fifteenth " The Nestorians granted both the Godhead and Man* proposition. . . hood always to be in Christ continually "/ , Contra- " The Nestorians denied Christ conceived God, or born diction. God, but that he was afterward God ; as a man that is not born a bishop, is after made a bishop. So the Nestorians said, that the Godhead was an accession after by merit, and that he was conceived only Man 15 . 11 sixteenth "Christ useth us as familiarly as ho did his apostles 10 . 11 contra- 10 "" " Christ is not said to be conversant in earth 17 . 11 diction. [» P. 302. 2 P. 204, 1. 25, (vol. iii. p. 411.) 3 P. 144, 1. 39; p. 348, 1. 21, (vol. iii. p. 218,) and in the Devil's Sophistry, fol. 17. 4 P. 348, 1. 18, (vol. iii. p. 41)4.) 5 P.348, 1.18, (vol. iii. p. 494.) 6 P.359, 1.22, (vol. iii. p.511.) 7 P. 285, 1. 48; p. 286, 1. 44, (vol. iii. p. 414.) s P. 363, 1. 39, (vol. iii. p. 518.) p P. 81, 1. 39, (vol. iii. p. 150.) 10 P. 387, 1. 13, (vol. iii. 542.) » P.3G8, 1.40, (vol. iii. p. 529.) 12 P. 381, 1. 42, (vol. iii. p. 583.) ,3 P. 436, 1. 11, (vol. iii. p. 541.) 14 P. 309, 1. 18, (vol. iii. p. 447.) 15 P. 309, 1. 12, (vol. iii. p. 449.) P. 83, 1. 54, (vol. iii. p. 152.) 17 P.101,1.10,(vol.iii.p.l73.) En.] i« ON THE LORD^ SUPPER. 815 Certain things that Bishop Gardiner granted unto. " Christ declared eating of himself to signify believing 18 ." Notes de- m ... . clarrag " Christ must be spiritually in man, before he receive the wherein L J 7 Winchester sacrament ; or else he cannot receive the sacrament wor- granted to spiritual thily 19 ." use of the ' J ■ sacrament. 11 How Christ is present 20 ." *' By faith we know only the being present of Christ's most precious body; not the manner thereof 21 .*" " When we speak of Christ's body, we must understand a true body, which hath both form and quantity 22 ." "Although Christ's body have all those truths of form and quantity, yet it is not present after the manner of quantity 23 ." " The demonstrative l this ' may be referred to the in- visible substance 24 ." " All the old prayers and ceremonies sound, as though the people did communicate with the priest 25 ." " The manner of Christ's being in the sacrament is not corporal nor carnal ; not natural, not sensible, not percepti- ble, but only spiritual 26 ." " When the unrepentant sinner receiveth the sacrament, he hath not Christ's body within him 27 ." " We eat not Christ as he sitteth in heaven reigning 28 ." " The word ' transubstantiation ' was first spoken of in a Transub- , mi ii«i pt» o stantiation general council, where the bishop of Kome was present . 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 30 ." [ 18 P. 27, 1. 7, (vol. iii. p. 72.) Confutation. 10 P. 48, 1. 46; p. 140, 1. ult.; p. 172, 1. 28, (vol. iii. p. 94.) 20 P. 61, 1. 10; p. 71, 1. 41; p. 90, 1. 44; p. 57, L 17; p. 197, 1.30, (vol. iii. p. 114.) 21 P. 61, 1. 43, (vol. iii. p. 114.) 23 Ibid. 22 P. 71, 1. 34, (vol. iii. p. 132.) 24 P. 106, 1. 44, (vol. iii. p. 178.) 25 P. 145, 1. 90, (vol. iii. p. 219.) 2,i P. 159, 1. 17; p. 197, 1. 32, (vol. iii. pp. 241, 295.) 27 P. 225, 1. 43, (vol. iii. p. 328.) 28 P. 243, 1. 32, (vol. iii. p. 351.) 29 P. 250, 1. 28, (vol. iii. p. 363.) 30 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 bishops and divines appointed for examining all the offices of the 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, Worcester, Norwich, St Asaph, Salisbury, Coventry and Lichfield, Car- lisle, Bristol, St David's, Ely, Lincoln, Chichester, Hereford, Westminster 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 answers) marking the name of the bishop to whom they belonged 1 ." Burnet, Hist, of the Reformation, Ed. 1816, Ox. vol. ii. part i. pp. 113, 114, 115. Question 1. Question. Whether the sacrament of the Altar was instituted to be received of one man for another, or to be received of every man for himself? Answer. Of every man for himself. Question 2. Question. 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 have been extracted and are here published with the questions, separately. Ed.] ANSWERS TO QUERIES TOUCHING THE MASS. 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 significandi mysterio. Question 4. Wherein consisteth the mass by Christ's institution ? Question. I 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, Matthew, 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 quern frangimus nonne Answer. communicatio corporis est, &c. likewise de chalice cui he- nedicimus, and also, bibite 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 where 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. 318 ANSWERS TO QUERIES TOUCHING THE MASS. Question. Answer. Question. Answer. formed unto the rule of Scripture, and unto the pattern of the primitive church. Question 7. Whether it be convenient that masses satisfactory should continue, that is to say, priests hired to sing for souls de- parted I That masses satisfactory should continue to be 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 Annunciation of Christ's death and passion, and the benefit of the same, that [is] the forgiveness 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 Paul's mind and meaning, 1 Cor. xiv. as I suppose, except it be set forth to the people's understanding. Question 9. Whether in the mass it were convenient to use inch 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 Cyprian saith the people did in his days, " Habemus ad Dvminum? Nevertheless as concerneth that part which pertaineth to the consecration, Dyonise and Basil move me to think it no inconvenience that [that] part should be spoken in silence. Question 10. Question. When the reservation of the sacrament and the hanging up of the same first began ? No answer of llidley's to this query has been preserved. Question. Answer. Answer. 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 superaltaries, 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 licking the chalice after the communion ; blessing 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 bell, 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 Book 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 money, as the 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 3'20 INJrXCTIOXS. dissention 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 curates, 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. 11 Item. That the Homilies 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, beadrolls, 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 1 . Item. That all ministers do move the people to often and worthy receiving of the holy communion. [* For Gardiner's opinion of Ridley's proceedings, see Appendix IV.] INJUNCTIONS. 321 Item. That every 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, selling, gaming, outrageous noise or tumult, or any 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. i. 16.] power of God unto salvation, to every one that believe th." 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 2 , 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 3 ). p Fox, Acts and Monuments, Edition 1563, p. 727. Ed.] [ 3 Sec Appendix VI.] 21 [ridley.1 322 REASONS 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 Lord's 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? to sacrifice Christ again, and to crucify him again, or to feed upon him that was once only crucified 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, c The Book of Common Prayer certain ca- J yiii( rs who niaketh mention of an altar ; wherefore it is not lawful to t:ikr hold of ^aitarMn abolish that which the book alloweth :' to this it is thus !I'nk ini? 3 answ ered : The Book of Common Prayer calleth the thing table may whereupon the Lord's Supper is ministered indifferently a !iitar. lled a " ^-Me, an ultar, 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 thanksgiving. 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 REASONS FOR ALTERING THE FORM OF THE TABLE. 323 reason or is more holden in the minds of the simple and ignorant J^J^ by the form of an altar, than of a table ; wherefore it is SgjSjJ more meet, for the abolishment of this superstitious opinion, ^ orl to have the Lord's board after the form of a table, than £ wd?f!?° „ , abolishing 1 01 an altar. other things besides altars, &c. Fourth Reason. The form of an altar was ordained for the sacrifices of the ™*™™ e of law, and therefore the altar in Greek is called Ouaiaa-rripiov, } ™$. quasi 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. Christ did institute the sacrament of his body and blood ^ tJwe and at his last supper at a table, and not at an altar ; as it not an altar * 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 neve^iSd of the apostles or the primitive church did ever use any '™5 s tk altar in ministration of the holy communion. Wherefore, seeing the form 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, therefore 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? REASONS 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 Ri.iiey ap- altars, one decent table in every church. Upon the occa- iiis diocese sion whereof here arose a great diversity about the form of the right . . form of a 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 Lord's Supper. And so appointed he the form of a right the hi-h table to be used in his diocese, and in the church of Paul altar in bt Paul's brake down the wall standing then by the high altar's side. broken o J o down by Fox ^ Ridley. X UX '' LETTERS OF BISHOP RIDLEY. REPRINTED 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 FROM 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, 1555, THE SIXTEENTH DAY OF OCTOBER. LETTER I. (Burnet.) To the protector 1 , 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 your grace; and also perceiving that the cause of your grace's discontentation was wrong information, therefore I shall beseech 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 2 , before we had begun, and had \} Edward Duke of Somerset. Ed.] [2 These two Colleges were Clare Hall, of which Dr Madew was Master, and Trinity Hall, of which Stephen Gardiner was Master. It was intended to unite these two, and to form out of them one college of civilians. Clare Hall, however, refused to submit; and as it was then full of Northern men, Ridley, who supported 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 clays 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, because 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 all 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 begimiing. Now, when I had seen the instructions, the truth is, I thought, perad venture, 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 •seen to, i.e. way to be taken of all) there when it was seen to a 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 my aforesaid barking I 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 judicium 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 your 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 your grace, yet once again, give me good leave, wherein here I fear my own frailty, to confess the truth. Before God, 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 boundcn 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 dMparii ossa eor, qui Ii<>niii>ihv$ placuerint 1 ; and this, H<>, r ,>dum est inc'ulero iii manm Dei viventis* ; and again, Nolite timcre eos qui occi- at 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, whorcunto 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 Pembroke Hall in Cambridge, June 1, 1549 4 . Your grace's humble and daily orator, Nich. Koi 1 1:\. [_' God hath scattered the bones of those who pleased men. Ed.] [ 2 It is a horrible thing to fall into the hands of the living God. Ed.] [ 3 Fear not them which kill the body. Ed.] [ 4 The Protector's reply to this letter will be found, Appendix V.] LETTERS OP BISHOP RIDLEY. 381 N. LETTER II. (Burnet.) A Letter of that true Pastor and worthy Martyr, Doctor Ridley ; wherein you may see the singular zeal he had to the glory of God, and the furtherance of his Gospel. Written to Master Oheke, in King Edward^s days. Master Oheke, I wish you grace and peace. Sir, in God's cause, for God's sake, and in his name, I beseech you of your help and furtherance towards God's word. I did talk with you of late, what case I was in concerning my chap- lains. I have gotten the good will and grant a (to be with a consent. me), of three 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- baptists 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 5 , by the death of one Layton. This [ 5 The Prebendary of Kentish-Town, Kentissetune, or Cantlers, and sometime Kentillcrs, alias Kentish-Town, hath the Tenth Stall on the right side of the ehoir ; and the corps of his prebend lies in the parish of St Pancras, Middlesex. Grindall does not appear 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. VJ, 1544 ; and John Bradford (the martyr) was appointed on the death of Richard Layton by Bishop Ridley, Aug. 24, 1551 ; and he was succeeded after his martyrdom by John Fecken- ham, Jan. 25, 1553. Edmund Grindall was appointed Prcscentor of St Paul's by Bishop Ridley, Aug. 24, 1551, which he resigned in 1554. John Rogers was made Prebendary of St Pancras, Aug. 24, 1551 ; burnt Feb. 4, 1555. See Newcourt's Repertorium of the Diocese of LETTERS OF BISHOP RIDLEY. 1 hindered. c of cogni- zance, ac- quainted. d mainte- nance. ■ hinder. 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 unto Master Grindall ; and so I should have him continu- ally with me, and in my diocese, to preach. But alas, sir, I am letted b 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 majesty privy unto it and of acknowledge , before the col- 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 the furniture' 1 of his highness' stable. Alas, sir, this is a heavy beating. 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 service, and other worldly respects, all was then well allowed. Now, where a poor living 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 unto such a man, that then an ungodly person shall procure in this sort letters to stop and let e 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 withal. 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 OP BISHOP RIDLEY. 833 seech you, let these my letters speak unto Master Gates, to Master Wroth, 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- though some of them have subscribed, at this their clerk's crafty and ungodly suit, to such a letter) than, I say, they will let f , 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 honourable 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 RISHOP 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 Fulham this present, the 23rd of July, 1551. Yours in Christ, Nicholas London. LETTER III. (Burnet.) A Letter written hj Bishop Ridley to his well-beloved the Preachers within the Diocese of London setting forth the sins of those times. After hearty commendations, — having regard 1 , especially at this time, to the wrath of God, who hath plagued us diversely, and now with extreme punishment of sudden death poured upon us, for causes best known unto his high and secret judgment ; but as it may seem unto man, for our wicked living which daily increases, so that not only in our conver- sations the fear of God is, alas ! far gone from before our eves, 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 Christ's flock, bought so dearly with his precious blood, and to the utter destruction of this whole common- wealth, except God's anger be shortly appeased. Wherein, according to my bounden duty, I shall, Cod 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 punishments lately poured upon us for the same, now before our eyes ; according to that word, u Tell unto my people [} These words "having regard" seem to refer to the "letters' mentioned in the preceding letter. En.] LETTERS OP BISHOP RIDLEY. $35 i 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, that 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 Christ, Nicholas London. LETTER IV. (Strype.) Bishop Ridley* to Doctor Parker. Mr Doctor, I wish you grace and peace. Sir, I pray you refuse not to take a day at the Cross 2 . 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- ifter in good faith my 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 mould be glad to gratify) than to set forth God's cause. 'hus fare you well, from my house in London ; and I pray 'ou commend me to Mrs Parker, whom although I do not [now, yet, for the fame of her virtue, in God I do love. Yours in Christ, 25 July, 1551. Nicholas London. [ 2 Paul's Cross. Ed.] 33 G LETTERS OF BISHOP RIDLEY. LETTER V. To Sir John Gate and Sir W. Cecil, from the Lansdowne MS. in the British Museum, Dr Ridley, Bishop of London, to Sir John Gate, Vice- Chamberlain, and Sir W. Cecil, Secretary to Edw, VI. for their interest with the King, that he might hace the nomination of the Person to be appointed to the Chantership of St Paul's, about to be vacant by Mr Grind all's translation to a Bishopric, Nov. 18, 15^l ) . Right Honorable, [The pas- Although, if I would believe every fool, I might fear sa^es in italics in rather that ye are offended with me, than to think to obtain this letter are under- any pleasure at your hands, and so to be more afraid of your lined in the * ■ J J original. displeasure, than to hope to speed my request ; yet neverthe- Ed.] less, because my conscience doth bear me witness, that neither in heart nor in deed I have given, or minded to give cither of your worships just occasion to be 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 sustinetur. It may please you to wit, 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 qualities unto such a room. Now, good Mr Vice-Chamberlain and Mr Secretary, 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 GooVs 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 OP BISHOP RIDLEY. 337 his highness doth perceive, that I did so well bestow 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 our church, called the chantership, should be given, surely unto 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 divine and preacher; or unto Mr Grimbold, a preacher; or unto Doctor 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, 1552. Yours in Christ, Nic. London. LETTER VI. (Coverdale.) An Answer to a Letter written unto Mm by West, sometime Ms Chaplain 1 , I wish you 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, but turned to popery in Queen Mary's reign, and, in the beginning of April 1555, he wrote to the bishop, earnestly and affectionately 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 though 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, 1555. Ed.] 22 Tridley.] 33 8 LETTERS OF BISHOP RIDLEY. hand of Almighty 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 saith) " the world passeth away and the lust Matt. x. thereof. 11 I am persuaded Christ's words to be true — " Who- soever shall confess me before men, him will I confess also before my Father which is in heaven; 11 and I believe that no earthly creature shall be saved, whom the Kedeemer and Saviour of the world shall before his Father deny. This the Lord 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 •hinder. Iet a 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 thrcateneth to cast both bodv and soul into ever- lasting fire, whoa will he fear? With this fear, 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 which 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 preaclung, you say, you have heard often, and after your judgment have thought it godly, saving only for the sacra- LETTERS OP RISHOP RIDLEY. 33.9 ment; which thing although 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 I see so many changes in this world and so much alteration, else at kthis your saying I would not a little marvel. I have taken you for my friend, and a man whom I fancied for plainness 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 1 , and to beware of vain-glory. Truly, Sir, 1 herein like your counsel very 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 this 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 me (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 cure, not only of [' To rely in no point upon my learning, or to insist on nothing contrary to my better knowledge. Ed.] 22—2 340 LETTERS OP 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- » knowledge, science b , I say, doth move me) to fear lest the lightness of the knowiir r this. 3 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 God's 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. is 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.* 1 And the saying of St John is true : 1 John n. " All that 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 unfeignedly 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, Joimxvii. you would 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 Eccius. the moon, yet God's word is stable and abideth one for xxvii. Heb.'xiii. evermore : and of Christ it is truly said, Christ yesterday and to-day, the same is also for ever. When I 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 that the common prayer of the church should be had in the common tongue. You know I have 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 all ? For what is it, I pray you, else, to confess or deny Christ in this world, but to maintain the truth taught in God's word, or for any worldly respect to shrink from the same I 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 plain speaking, wherein you say, I must either agree or die; and I think that you mean of the bodily death, which is common both to good and bad. Sir, I know I must die, whether I agree or no. But what folly were it then to make such an agreement, by the which I 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 me in the world, I say unto 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 knowledge, that which is grounded upon God's word, but will, either for fear or gain of the world, shrink and play the Aposiata, indeed you shall die the death : Apostate you know what I mean. And I beseech you all, my true yt»chflcd ^ ^ J from his friends and lovers in God, remember what I say ; for this captain to r • % r the enemy. 342 LETTERS OF UltiHOP RIDLEY. so e caHed als ° ma y ^e tne ^^ * mie P era dventure that ever I shall write lC£ p Se unto y° u - 2th?j?* From Bocardo in Oxford, the 8th day of April, 1554. and Gen- "" "IV T?, tiles. **' ■ n '• LETTER VII. (Coverdale.) To the brethren remaining in captivity of the flesh, and dis- persed abroad in sundry prisons, but knit together in, unity of spirit and holy religion, in the bowels of the Lord Jesv.t. Grace, peace, and mercy be multiplied among you. What worthy thanks can we render unto the Lord for you, my brethren? namely, for the great consolation which through you we have received in the Lord; who (notwithstanding the rage of Satan, that goeth about by all manner of subtle means to beguile the world, and also family labouroth to restore and set up his kin g d o m again, that of late began to decay and fall to ruin), ye remain yet still unmoveable as men surely grounded upon a strung rock. And now, albeit that Satan by his soldiers and wicked ministers daily (as we hear) draw- eth numbers nnto him, so that it is said of him that he Apoc.xii. plucketh oven the very stars out of heaven, whilst he driveth into some men the fear of death and loss of all their goods, and sheweth and offereth to other some the pleasant baits of the world, namely, riches, wealth and all kind of delights and pleasures, fair houses, great revenues, fat benefices, and «h«t 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 drunken 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 contemn as well all the LETTERS OF BISHOP RIDLEY. 343 terrors, as also the vain flattering 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 Christ 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. u In this faith stand Gal - V « re fast, my brethren, and suffer not yourselves to be brought 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. But continue ye faithful 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 1 Joimiv. than he that is in the world, 1 '' and the Lord promiseth unto us, that for the elects 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. Virgil's r JSneid, 1. Cease not to shew yourselves valiant soldiers of the Lord, and help to maintain the travailing 1 faith of the Gospel. " Ye ■ suffering. 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 have 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 threatening of the world : "Fear not them Matt. x. which kill the body. 11 The rest ye know. For I write not unto you as to men which are ignorant of the truth, but which know the truth: and to this end only, that we, agree- 344 LETTERS OF BISHOP 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 life, or shed our blood : we cannot take in hand 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 6 or. himself. Shall we, either b 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 dwelleth 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 Johnxvii. him: 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, but 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 worldly 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 tho- LETTERS OF BISHOP RIDLEY. 345 roughly comfort ourselves in the Lord. "Be in no ways Phil. i. 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 Christ our Saviour also, ye are counted, with the prophets, with the apostles, and with the holy martyrs of Christ, " happy and blessed 1 Pet. 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 i Pet. in. in Christ Jesu, that we should be heirs of the blessing." Let us pray therefore unto God, that he would drive 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 repentance 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 die with you. 346 LETTERS' OP BISHOP RIDLEY. THE SAME IN LATIN. (COVERDALE.) Ad fratres in captivitate carnis, et per Marios car ceres dis- persos, sed in unitate Spiritm atque sacrosanctce religi- onis in visceribus Jesu Chrisii conglutinatos. Gratia vobis et pax ac misericordia multiplicetur. Quam gratiarum actionem pro vobis, fratres, reddere possumus Do- mino super omni consolatione quam de vobis concepimus in Domino 1 qui (Satana saeviente, et per omnia fallaciarum genera mundo imponere studente, et regnum suum, jampri- dem collabascere ruinamque minitari incipiens, 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 pertrahat ad sese, ut Stellas etiam e coelo prosternere dicatur, aliis ni minim metum mortis, aut amissionis commo- Apoc. xviii. dorum hujus mundi, incutiendo ; aliis pollicendo, aut osten- tando illecebras hujus mundi, opes videlicet, atque omnis generis lautitias, aedes amplas, lata praedia, opima sacerdotia, ac quid non I uti prostrati adorent (non in Domino, sed in dracone, serpente antiquo qui est diabolus), magnam illam bestiam et imaginem ejus, utque cum regibus terra?, et mi- nore bestia, et pseudo-prophetis, scortari velint cum Baby- lonica meretrice, et cum ilia laetari 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- boravit, ut isthaec omnia sive terriculamenta, sive hujus mundi illecebras, pro vanitatibus ac meris nugis nihilique tricis con- temnere possitis; quique ita cordibus vestris tantam constan- tiam, fiduciam, ac amorem Domini nostri Jesu Christi per- suasit, insevit, alteque impressit, ut nullis Antichristi machinis, quantumvis alioqui aut terribilibus aut plausibilibus, sinatis Matt. xxiv. vobis alium Jesum aut alium Christum, praeter eum quern prophetae praedixerunt, 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 praemonuit suos futurum, ut venirent qui alium Christum LETTEKS OF BISHOP UIDLEY. 347 mundo ostentarent, eumque tot miraculorum et fallaciarum dolis atque fraudibus commendarent, ut electi quoque, si fieri posset, seducerentur : tam fortem futuram esse prsedixit illu- sionem Salvator. Sed durate, fratres, atque confidite, et memineritis mundum a nostro Agonotheta devictum esse. " Major enim est qui in nobis est, quam qui est in mundo : " l Johniv. et pollicetur nobis Dominus, ut propter electos dies malitise abbrevientur. Interea vos, quod facitis, fratres, durate; du- rate, inquam, et vosmet rebus, ut quidam gentilium poetarum ^ rgil ^ s 1 dixit, servate secundis : pergite prsebere vos strenuos athletas Domini, et adjuvate decertantem evangelii fidem. " Patientia Heb. x. vobis opus est, ut cum voluntatem Domini peregeritis, repor- ters promissionem. Adhuc enim pusillum temporis, et qui venturus 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, ullis mundi tonitruis verba ilia Christi nostris cordibus excidere : "ne terreamini ab illis qui Matt. x. occidunt corpus." Reliqua nostis. Non enim scribo vobis ut ignorantibus veritatem, sed ut earn cognoscentibus, tantum ut per mutuam fidem consolationem communem capiamus con- firmemusque. Nulla unquam melior aut major causa vel contemnendse vita? vel profundendi sanguinis. Nulla esse potest causa aut certioris veritatis, evidentise, aut claritatis. Non enim agitur controversia de ceremoniola aliqua, sed de substantia universse religionis nostras, adeoque de Christo ipso. Num alium Christum, pro eo qui solus est seterni Pa- tris seternus filius, qui est splendor glorise et expressa imago substantia Patris, in quo uno plenitudo divinitatis corporali- ter inhabitat, qui est solus via, Veritas et vita, admittere agnoscereque volumus aut possumus ? Absit, fratres, absit tanta procul impietas a nobis. "Nam quanquam etiam sint 1 Cor. viii. qui dicantur dii, sive in coelo sive in terra, quemadmodum sunt dii mufti et domini multi, nobis tamen unus est Deus, qui est Pater, ille ex quo omnia, et nos in ilium, et unus Dominus Christus, per quern omnia, et nos per ilium:'" sed non in omnibus est scientia. "Hsec est (inquit Johannes) John xvii. vita seterna ; ut cognoscant te solum verum Deum, et quern misisti Jesum Christum. " Si quis igitur nobis alium Deum o 48 LETTERS OF BISHOP RIDLEY. obtrudere velit, prater eum quem Paulus et Apostoli docu- erunt, non audiamus, sed ut anathema procul fugiamus. Pro- funditates Satanse non ignoratis, fratres; non enim cessabit ille circumire vos, ut quserat quovis modo quem devoret. Sed viriliter agite, et comfortemini in Domino : et licet hostes vestri et adversarii veritatis omnibus mundi prsesidiis muniti fuerint, et vos adoriantur, nolite tamen propterea animum de- spondere, sed confidite duci vestro Christo, confidite Spiritui veritatis et veritati causa? vestrse, qua?, ut tenebris per nequi- tiam Satana? obduci, ita extingui non potest. Stant enim a nobis (ingentes Deo gratia? !) certissime, evidentissimeque, clarissimeque, omnes prophetae, apostoli, et omnes proculdubio veteres ecclesiastici scriptores usque ad tempora neoterico- rum. Confidamus ergo, et plenam in Domino capiamus con- Phii. i. solationem : " nee terreamini ab adversariis ; qua? enim illis causa est perditionis, vobis autem salutis, et hoc a Deo ; quia vobis donatum est non solum ut in eum credatis, verum etiam ut pro illo patiamini." Et dum probris afficiamini no- mine Christi, cogitate vos voce Petri, imo et Christi salvato- ris, bcatos esse cum proplietis, cum apostolis, cum martyribus 1 Pet. iv. Christi, "quoniam gloria et Spiritus Domini super vos requi- escit. Juxta illos Senator noster maledictis amcitur, juxta vos glorificatur : *' quid enim aliud, vos persequendo aut 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 nc turn quidem, cum 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 congerunt :" sed bene precemur potius ; "sci- entes nos in Christo vocatos esse ut benedictionem hrcreditate 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 verum Deum qui est pater luminum, et ejus unicum filium Dominum Jesum Chris- tum, agnoscant, atque in spiritu et veritate adorent. Amen. Vester in Domino frater (quem tabcllarius vobis de- nuntiabit), per Dei gratiam ad convivendum et commoriendum. LETTERS OF BISHOP RIDLEY. 349 LETTER VIII. (Coverdale.) To the brethren which constantly cleave unto Christ, in suffer- ing affliction with him, and for his sake. Grace and peace from God the Father, and from our Lord Jesus Christ, be multiplied unto you, Amen.— Although, brethren, we have of late heard nothing from you, neither have at this 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 Phil. n. 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 Church 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 a difficulty. as sought for heavenly knowledge in matters which, of necessity of salvation, pertained to the obtaining of eter- nal life. But 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 OP BISHOP RIDLEY. Paul's commandment ; so that there is no man able to un- derstand them, which hath not learned that strange and un- known tongue. Of late days those heavenly mysteries, whereby Christ hath engraffed us into his body, and hath united us one to another, whereby being also regenerate and born anew unto God, he hath nourished, 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 forth in such sort, that the people redeemed with Christ's blood, and for whose sakes they were by Christ himself or- dained, can have no manner of understand iflg thereof at all. Of late (forasmuch as we know not how to pray as we ought), our Lord Jesus Christ in his prayer, whereof he would have no man ignorant, and also tbe Holy Chart 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 arc 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 what 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 I Finally, I hear say, that the catechism winch 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 OP BISHOP RIDLEY. 351 nothing was able to overthrow his kingdom so much as if children, being godly instructed in religion, 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 our Saviour threateneth this curse in the Gospel? u Woe unto Matt. xxiii. 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 I from whence, I pray you, "but even from the smoke of the great furnace, Apoc. ix. the bottomless pit, so that the sun and the air are now darkened by the smoke of the pit ?" 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, my brethren, which pertain unto Christ, and have the seal of God marked on your foreheads, that is to wit,' Apoc vii. are sealed up with 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 overcometh l John ft. 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 Rom. viii. him to death for us all ; and therefore how shall he not with 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- 0-">2 LETTERS OF BISHOP RIDLEY. tion, or famine, or nakedness, or peril, or sword?" — 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 /rat res qui Christum cum cruce amplectuntur. 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 bonain habere perpetuam, sicut vos de nobis habere minime dubitamus. Veniente nuper ad nos harum latere, 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 intelligentise spiritu- alis ita illustravit corda vestra, ut quod nuper (dum essetis in mundo liberi,) verbo et doctrina passim priestare sategistis, nunc propter Christum captivi, quantum licet, verbo, sed multo magis opere atque vestro exemplo, prsestare non cessatis ; hoc est, sermonem vitae sustinentes, lucetis tanquam luminaria in mundo, in medio nationis pravie et tortuosse : idque tanto cum majore Domini nostri Jesu Christi gloria, fratrumque vestrorum emolumento et utilitate, quanto nunc Satan magis saevit, majoresque luci evangelicse conatur inducere tenebras. LETTERS OP BISHOP RIDLEY. 353 De tenebris autem, quas nunc ecclesiae Anglicanae Satan of- fundit, quis potest dubitare? Nuper Christus salvator, apos- toli, prophetae, et doctores ipsius, in templo loquebantur populo Anglicano Anglice, ita ut ab eis qui pii erant et re- rum coelestium studiosi, in iis quae ad vitae aeternae redemp- tionem de necessitate salutis pertinebant, clare et absque aenigmate facile intelligi poterant : nunc vero quae ab illis olim in aedificationem ecclesiae scripta sunt, leguntur in lin- gua peregrina, citra interpretationem, manifeste contra prae- ceptum Pauli apostoli ; ita ut a nemine prorsus, qui alienam et peregrinam illam linguam non didicerit, intelligi possint. Nuper sacrosancta ilia mysteria ccelestia, quibus nos sibi Christus insevit et suo corpori complantavit, atque nos inter nos mutuo colligavit, quibus natos Dei aluit, auxit, atque corroboravit ; denique quibus aut ordinem inter sanos docuit, aut aegrotis vel anima vel corpore veluti salubria pharmaca tradidit — omnia populo clare in sua lingua tradebantur, ita ut quisque, quanta et quae immensa a Deo accepisset, quid cuique ex Dei praescripto deberet, quid in sua quisque vocatione pro- cessus esset et observare teneretur, unde languenti remedium esset petendum, facile is cui Deus mentem et animum heec intelligendi avidum dedit, quam facillime intelligere poterat : nunc vero omnia haec ita traduntur, ut eorum omnium po- pulus Christi sanguine redemptus, et cui haec 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, quae in sacris bibliis re- periuntur, universum populum Anglicanum Anglice docuit, ut et quae petenda essent juxta voluntatem Patris peterent, et corda cum labiis in oratione conjungerent : nunc vero omnia sub involucro linguae peregrinae jubentur claudi, unde neces- sario sequi oportet, populum neque quid oret neque quid orare debeat posse intelligere : et quomodo potest cor voci conjungere, quum, quid vox valeat, magis quam brutum in- telligere nequeat? Postremo, audio passim in pulpitis nunc damnari catechesim illam editam nuper in sermone vulgari. malitiam dseinoniacam, et humani generis per Christum saluti partte plane invidam I Omnino Satan tantam lucem 23 rRIDLEY.l 354 LETTERS OF BISHOP RIDLEY. vulgari per orbem diu sustinere non potuit : nihil seque in suo regno subvertendo efficere posse intellexit, quam si a teneris annis sacris imbuti pueri Christum didicissent ; unde non tantum pueros, sed et senes atque state 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 Satanse in hac impietate operam impendunt atque ministrant, quam illi qui- bus Christus servator noster in evangelio dirum illud inter- Matt, xxiii. rninatur et intonat ? dicens : " Vse vobis qui clauditis regnum ante homines, qui tulistis elavem scientise : ipsi non introiistis, et introire volentes prohibuistis." Et unde, fratres, dixerimus has tetras et exitiosas tenebras in mundum invectas exha- lasse? Unde, quseso, 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, locusta? Apoc. ix. luxuriantur et Abaddon regnat. Ergo, fratres, qui estis Apoc. vii. Christi, qui signuDi Dei habetis in frontilms vestris, hoc est arra Spiritus obsignati estis in populum peculiarem Deo, vi- Uohniv. riliter 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 haec est victoria qiue vincit mundum, fides nostra. Fremat, frendat, et insaeviat quantumlibet mundus ; scitote quod nemo potest nos tollere de manu Patris, quia major est omnibus : qui proprio filio suo non pepercit, sed pro nobis omnibus tradidit ilium ; et proinde qui fieri potest ut non cum illo omnia nobis donet? 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? Num afflictio? Num an- gustia ? Num persecutio ? Num fames ? Num nuditas ? Num periculum? Num gladius? — Keliqua nostis, fratres. Speramus plane cum Paulo, per gratiam Domini nostri Jesu Christi, quod nihil prorsus nos poterit separare a dilectione Dei, quse est in Christo Jesu Domino nostro. Quod ut et vobis sit, et nobis omnibus contingat gratia et misericordia servatoris nostri 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 D<>- LETTERS OP BISHOP RIDLEY. 355 mino charissimi, quantum possumus obnixe precamur. Bene valete, fratres charissimi. Gratia Domini nostri Jesu Christi sit semper cum omnibus vobis. Amen. Vester in Domino, N. B. LETTER IX. (Coverdale.) To my most dear Brother ', and reverend fellow Elder in Christ, John Hooper, grace and peace. My dearly 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 sundry 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 understand 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, (God is my witness,) in the bowels of Christ, I love you, and in truth, for the truth's sake which abideth 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, with all possible force and power, exalting high things against the knowledge of God, let us join hands together in Christ ; and if we cannot overthrow, 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 short 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 father, 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, I 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 given 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 worthy, so grave, and innocent a man will not move to acknowledge 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 1 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 Christ's 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.) Charissimo fratri et venerabili in Christo compresbytero Ioanni 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, tuam dilectionem meis literis non salutaverim, quando (ingenue fateor) mihi abs te (quae tua erat humanitas) binse literse datas fuerunt, diversis quidem temporibus, sed eis semper profecto in quibus aut mihi per iniquitatem temporis rescribere bene non licuit, aut, si rescrip- sissem, de literis ad te tuto perferendis multum dubitavi. Jam vero, charissime frater, quum ex illis tuis lucubrationibus, quas mihi non nisi obiter videre contigit, facile intelligo nos in iis quae sunt nostrae religionis fundamenta et bases omnium (ad- versus quas mundus hodie tantopere insanit) probe convenire et in unum conspirare, utcumque in rebus minoribus et reli- gionis appendicibus olim tua prudentia et mea simplicitas in aliquibus (fateor) uterque suum sensum habebat: jam, inquam, cognoscat tua dilectio, quod ex animo (Deus mihi testis est) in visceribus Christi te diligam, frater in veritate, propter veritatem quae permanet in nobis, et, ut mihi persuasum ha- beo, per gratiam Dei permanebit nobiscum in seternum. Quoniam autem (uti video, frater) mundus causam suam agere non cessat, et contra Christum Servatorem quantum potest maximis munitionibus conspirat, et summas conatur erigere iltitudines adversus cognitionem Dei, jungamus, frater, dex- 2 Cor. x. tras in Christo, et pro nostro virili, quantumque in nobis situm erit, non armis carnalibus sed spiritualibus, si non pos- sumus demoliri, saltern pulsemus illas altitudines : et simul nos jam, frater, praeparemus ad diem dissolutionis nostrae, per [uam cum Christo post momentaneam carnis istius nostrae ifflictionem in seternum, gratia Domini Jesu Christi, simul cum illo triumphabimus in gloria sempiterna. Obsecro, frater, saluta meo nomine venerandum ilium tuum concaptivum et mihi vere venerabilem patrem D. Cromerum; ie quo (mihi crede) ex primo die quo de ejus sanctissima et jravissima constantia in confessione veritatis evangelicae au- livi, semper maximam consolationem maximumque gaudium. 35 S LETTERS OF BISHOP RIDLEY. concepi in Domino : integritatem enim ejus viri, gravitatem, et innocentiam, jampridem universa pene (credo) novit Anglia. Benedictus igitur Deus, qui nobis in tanta abundantia iniqui- tatis, et in tanta ruina pietatis, talem nobis dedit 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 veritatem Dei. Non peto jam, frater, ut mihi quicquam rescribas, multum enim vereor ne literse intercipiantur : quanquam scias mihi de tua constantia et fortitudine in Domini causa audire semper fore gratissimum. Et ut tuso fraternitati hactenus non rescripserim, bis tamen (ut potui) tibi significandum cu- ravi quod a me in tuis Uteris cognoscere voluisti. Nee adhuc profecto, frater, possum animum raeum mutare : tot enim mihi videre videor pericula, quae me impellunt ut consulam, ne tuarum lucubrationum editionem festinare velis, saltern sub titulo nominis tui. Multum enim vereor ne hac occasione et tibi os obstruatur in posterum, et aliis quoque captivis omnia auferantur, quibus alioqui multis, Deo ita volente, poterunt prodesse. Bene vale in Domino, charissime frater, et siqui alii in vestris aodibus sunt vobiscum in causa Christi concap- tivi, precor illis meo nomine salutem, uti possis, velis im- partiri ; et omnium vestrum precibus apud Dominum me atque meos concaptivos in Domino etiam atque etiam humil- lime commendo; et rursus atque in seternum in Christo bene vale, frater charissime. LETTER X. (Coverdale.) To Master Bradford, Prisoner in the King's Bench. Well beloved in Christ our Saviour, we all with one heart wish you, with all those that love God in deed and truth, grace and health ; and specially to our dearly beloved companions, which are in Christ's cause, and the cause both of their brethren and their own salvation, ready and willing to put their neck under the yoke of Christ's cross. How joyful it was to us to hear the report of Doctor Taylor, -assure, and of his godly confession, &c, I ensure* you it is hard LETTERS OF BISHOP KIDLEY. 359, for me to express. Blessed be God which was, and is, the giver of that and all godly strength and stomach in the time of adversity. As for the rumours that have and do go abroad, either of our relenting or massing, we trust that they which know God and their duty towards their brethren in Christ, will not be too light of credit to believe them. It is not the slanderer's evil tongue, but a man's own evil deed, that can with God defile a man ; and therefore, by God's grace, you shall never have cause to do otherwise than you say you do, that is, not to doubt but that we will continue, &c. Like rumour as you have heard of our coming to London, hath been here spread of the coming of certain learned men prisoners hither from London ; but as yet we know no cer- tainty whether of these rumours is or shall be more true. Know you, that we have you in our daily remembrance, and wish you and all the rest of our aforesaid companions well in Christ. It should do us much comfort, if we might have knowledge of the state of the rest of our most dearly beloved, which in this troublesome time do stand in Christ's cause, and in the defence of the truth thereof. We are in good health, thanks be to God, and yet the manner of our treat- ment doth change as sour ale doth in summer. It is reported to us of our keepers, that the University beareth us heavily b . ^jjth m A coal chanced to fall in the night out of the chimney, and burnt a hole in the floor, and no more harm was done, the bailiffs' servants sitting by the fire. Another night there chanced a drunken fellow to multiply words, and for the same he was set in Bocardo. Upon these things, as is reported, ® stfnkfng there is risen a rumour in the town and country about, that J^^} 1 ^ we would have broken the prison with such violence as, if JSJ5£f& the bailiffs had not played the pretty men, we should have Kvi t fest nd made an escape. We had out of our prison a wall that we pie. t0 M P c." might have walked upon, and our servants had liberty to go abroad in the town or fields ; but now both they and we are restrained of both. The Bishop of Worcester passed by us through Oxford, but he did not visit us. The same day began our restraint to be more, and the Book of the Communion was taken from us by the bailiffs at the mayor's commandment. No man is licensed to come unto us. Afore they might, that would, see us upon the wall ; but that is so 360 LETTERS OF BISHOP RIDLEY. grudged at, and so evil reported, that we are now restrained, &c. Sir, blessed be God, with all our evil reports, grudg- ings, and restraints, we are merry in God ; and all our care is, and shall be by God's grace, to please and serve him, of whom we look and hope, after this temporal and momentary miseries, to have eternal joy and perpetual felicity with Abra- ham, Isaac, and Jacob, Peter, and Paul, and all the blessed company of the angels in heaven, through Jesus Christ our Lord. As yet there was never learned man, or any scholar or other, that visited us since we came into Bocardo, which now in Oxford may be called a college of quondams ; for as you know, we be no fewer here than three, and I dare say, every one well contented with his portion, which I do reckon to be our heavenly Father's gracious and fatherly good gift. Thus fare you well. We shall, with God's grace, one day meet together and be merry : the day assuredly approacheth apace. The Lord grant that it may shortly come ; for before the day come, I fear the world will wax worse and wor But then all our enemies shall be overthrown and trodden under foot, righteousness and truth then shall have the victory, and bear the bell away ; whereof the Lord grant us to be partners, and all that sincerely love the truth. We all pray you, as you can, to cause all our commendations to be made to all such, as you know did visit us and you when we were in the Tower with their friendlv remembrances and benefits. Mistress Wilkinson and Mistress Warcup have not for- gotten us ; but even since we came into Bocardo, with their charitable and friendly benevolence have comforted us : not that else we lack, (for God be blessed, which ever hitherto hath provided sufficiently for us,) but it is a great comfort and an occasion for us to bless God, when we see that he maketh them so friendly to tender us, whom some of us were never familiarly acquainted withal. Yours in Christ, N. R. LETTERS OF BISHOP RIDLEY. 361 LETTER XL (Coverdale.) To Archbishop Oranmer and Bishop Latimer, being separated from 7dm, and prisoners in several 3, places. « separate. The cause of my brother's imprisonment is this, so far as I can perceive. There is a young man called Mr Grim- bold, which was my chaplain, a preacher, and a man of much eloquence both in the English and also in the Latin. To this man, being desirous of all things which I had writ- ten and done since the beginning of mine imprisonment, my brother (as is said) hath sent copies, no more but b of 6than - all things that I have done. First, a little treatise which Mr Latimer and I wrote in the Tower ; where there is be- fore my sayings, N. R. and before Mr Latimer, H. L. 1 Also another draught, which I drew out of the Evangelists and of St Paul, that the words of the Lord's Supper are figu- ratively to be understood ; alleging out of the doctors only six, three of the Greek church, which are Origen, Chrysost. ad Cesa. monachum, and Theodoret ; and three of the Latin church, Tertullian, Augustine, and Gelasius. He had of my brother also a copy of my Three Positions to the Three Questions here propounded to us at Oxford. Then also a copy of my disputation in the Schools, as I wrote it my- self after the disputation. Item the letter, Ad fratres in diversis carceribus. All these things they have gotten of Grimbold, as my brother doth suppose ; not that Grimbold hath betrayed him, but (as is supposed) one which my brother trusted to carry his letters unto Grimbold : for it will not sink into my head to think that Grimbold would ever play me such a Judas's part. Although these things are chanced far otherwise than I had thought they should, (for my mind was that they should not have come abroad until my body had been laid to rest in peace,) yet truly I suppose this is not thus chanced without God's gracious providence, which he hath over all his, and I trust that God of his goodness shall turn it to his own glory. For it shall evidently appear to the reader of these things which they have, that the cause why I do dissent from the Romish religion is not any study [ x "The conferences with Hugh Latimer." Ed.] 36- LB ITERS OF BISHOP RIDLEY. of vain glory or of singularity, but of conscience, of my bound duty towards God and towards Christ's church, and the salvation of mine own soul ; for the which, by God's grace, I will willingly jeopard here to lose life, land, and goods, name and fame, and what else is or can be unto me pleasant in this world. My brother as yet, because they neither shewed any commission or authority whereby they did examine him, nor also anything of his letters (although they said they had them), as yet I say my brother hath confessed nothing. But I look for none other but he shall be forced to tell where he had the copies, and where they be, and I will be content that he shall say the truth, that he had them all of me ; let them come and take them, and cast them into the fire, if God know they will promote his glory; they can do no more than he will suffer them. Be- cause in the book of N. R. and H. L. it is said in the end, that H. L. hath caused his servant to write it ; I would Austin 1 should have word, if any further search be, to keep • himself. him c out of the way. God shall reward you both for my brother ; you, my lord of Canterbury, for your meat and daily comfort, and you, father L. for your money and comfortable messages. I trust in God my brother, though he be young, yet will study to learn to bear Christ's cross patiently, as a young scholar in Christ's school. God increase his grace in us all. Amen. LETTER XII. (Coverdale.) Letter from Doctor Ridley to the Archbishop of Can- terbury (Cranmer). I wish ye might have seen these mine answers before I had delivered them, that ye might have corrected them. But I trust, in the substance of the matter we do agree fully, both led by one Spirit of truth, and both walking after one rule of God's word. It is said, that Sergeant Morgan 2 , [ l Augustine Berneher. Ed.] [ 2 Sergeant Morgan, after the trial of Lady Jane Grey, is said to have had her figure continually before his eyes, and to have cried out incessantly, "Take away the Lady Jane." Ed.~J LETTERS OP BISHOP RIDLEY. 860 the chief justice of the Common Pleas, is gone mad. It is This justice said also, that Justice Hales hath recanted, perverted by save n sen- tence a.- Doctor Moreman. Item, that Master Kogers, Doctor gainst Lady Crome, and Master Bradford, shall be had to Cambridge, and there be disputed with as we were here; and that the doctors of Oxford shall go likewise thither, as Cambridge nisputa- . ° tions in men came hither. When you have read mine answers, send Cambridge * t t intended. them again to Austin, except ye will put any thing to them. m. c. I trust, the day of our delivery 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. My 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 lighten the eyes of the magistrates, that God's extreme plagues light not on this realm of England ! Turn or burn. LETTER XIII. (Coverdale.) To Master Bradford. Dearly beloved, I wish you grace, mercy, and peace. According to your mind I have run over all your papers 3 , and This was J % . a treatise of what I have done, (which is but small,) therein may appear. the com - 7 v # 17 j l \. munion, Sir, what shall best be done with these things, now you must 5** other 1 , . things, consider : for if they come in sight at this time, undoubtedly J ll «g Mr they must to the fire with their father; and as for any safe- : sent t0 him J J to peruse guard that your custody can be unto them, I am sure you , a P° tojrive o j j j his judge- look not for it : for as you have been partner of the works, n J. ent n the T e - [3 The treatise in question was first printed in 1574, and afterwards with a preface by Thos. Sampson, a.d. 1581. Ed.] 364 LETTERS OF BISHOP RIDLEY. so, I am sure, you look for none other but to have and receive like wages, and to drink of the same cup. Blessed be God, that hath given you liberty in the mean season, that you may use your pen to his glory, and to the comfort (as I hear say) of many. I bless God daily in you and all your whole company, to whom I beseech you to commend me heartily. Now I love my countryman in deed and in truth, I mean Doctor Taylor, not now for my earthly country's sake, but for our heavenly Father's sake, whom (I heard say) he did so stoutly in time of peril confess ; and yet also now for our country's sake, and for all our mother's sake, but I mean of the kingdom of heaven and of heavenly Jerusalem, and because of the Spirit which bringeth in him, in you, and in your company, such blessed fruits of holiness in the Lord's cause, of patience, and constancy. The Lord which hath begun this work in you all, perform and perfect this his own deed until his own day come. Amen. As yet, 1 perceive you have not been baited 1 ; and the cause thereof God knoweth ; which will let them do no more «bicssed. to his, than is his pleased 9 ' will and good pleasure to suffer them to do for his own glory, and to the profit of them which be truly his. For the Father which doth guide them that be Christ's to Christ, is more mighty than all they, and no man is able to pull them out of the Father's hands. Except, I say, it please our Father, it please our Master Christ to suffer them, they shall not be able to stir one hair of your heads. My brother P. 2 , the bearer hereof, would that we should say what we think good concerning your * purpose. mind b : that is, not for to answer, except ye might have somewhat indifferent judges. We are (as ye know) sepa- rated, and one of us cannot in any thing consult with another, and much strait watching of the bailiffs is about us, that there be no privy conference amongst us. And yet ' have more (as we hear) the scholars bear us more heavily c than the ill will. , . . „ . . . townsmen. A wondertul thing ! among so many, never yet \} It was intended, though the design was never earned into exe- cution, to cany Bradford, Hooper, Farrar, Taylor, and others, to Cam- bridge, to hold a public disputation there, as had been done with Ridley, Cramner and Latimer at Oxford. See the preceding letter. Ed.] [* Probably William Punt. Ed.] LETTERS OP BISHOP RIDLEY. 365 scholar offered to any of us (so far as I know) any manner of favour, either for or in Christ's cause. Now, as con- cerning your demand of our counsel ; for my part, I do not mislike that which I perceive ye are minded to do : for I look for none other but, if ye answer before the same com- missioners that we did, ye shall be served and handled as we were, though ye were as well learned as ever was either Peter or Paul. And yet further, I think that occasion after- wards may be given you, and the consideration of the profit of your auditory may, perchance, move you to do otherwise. Finally, determinately to say what shall be best, I am not able : but I trust He, whose cause ye have in hand, shall put you in mind to do that which shall be most for his glory, the profit of his flock, and your own salvation. This letter must be common to you and Mr Hooper, in whom and in his prison-fellow, good father Crome, I bless God even from the bottom of my heart ; for I doubt not but they both do to our Master Christ true, acceptable and honourable service, and profitable to his flock, the one with his pen, and the other with his fatherly example of patience and constancy and all manner of true godliness. But what shall I need to say to you, Let this be common among your brethren? among whom, I dare say, it is with you, as it is with us, to whom all things here are common : meat, money, and whatsoever one of us hath, that can or may do another good. Although I said the bailiffs and our hosts straitly watch us, that we have no conference or intelligence of anything abroad, yet hath God provided for every one of us in the stead of our servants faithful fellows which will be content to hear and see, and to do for us whatsoever they can. It is God's work surely, blessed be God for his unspeakable goodness. The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you all. Amen, Amen. As far as London is from Oxford, yet thence we have received of late both meat, money, and shirts ; not only from such as are of our acquaintance, but of some whom this bearer can tell, with whom I had never to my knowledge any acquaintance. I know for whose sake they do it : to him, therefore, be all honour, glory, and due thanks. And yet, I pray you do so much as to shew them that we 3CG LETTERS OF BISHOP RIDLEY. have received their benevolence, and (God be blessed) have plenty of all such things. This I desire you to do, for I know they be of Mr Hooper's and your familiar acquaintance. healthful 1 . 11 Mr Latimer was crazed d , but I hear now, thanks be to God, that he amendeth again. Yours in Christ, N. R. LETTER XIV. (Coverdale.) To Master Bradford. Brother Bradford, I wish you and your company in Christ, yea, and all the holy brotherhood, that now with you in divers prisons suffereth and beareth patiently Christ's cross for the maintenance of his gospel, grace, mercy, and peace from God the Father, and from our Lord Jesus Christ. Sir, considering the state of this chivalry and warfare, wherein I doubt not but we be set to fight under Christ's banner and his cross against our ghostly enemy the devil, and the old serpent Satan, methink I perceive two things to be his most perilous and most dangerous engines which he hath to im- pugn Christ's verity, his Gospel, his faith : and the same two also to be the most massy posts and most mighty pillars, whereby he maintaineth and upholdeth his Satanical synagogue. These two, sir, are they in my judgment : the one his false doctrine and idolatrical use of the Lord's supper; and the other, the wicked and abominable usurpation of the primacy of the see of Rome. By these two Satan seemeth to me principally to maintain and uphold his kingdom : by these Apoc. viii. two, he driveth down mightily (alas! I fear me), the third part of the stars in heaven. These two poisonful rotten posts he hath so painted over with such a pretence and colour of religion, of unity in Christ's church, of the catholic faith, and such like, that the wily serpent is able to deceive, if it were possible, even the elect of God. Wherefore John said not Apoc.u. without great cause, " If any know not Satan's subtilities and the dungeons thereof, I will wish him no other burden to be laden withal". Sir, because these be his principal and main posts whereupon standeth all his falsehood, craft, and LETTERS OF BISHOP RIDLEY. 3 67 treachery ; therefore, according to the poor power that God hath given me, I have bended mine artillery to shoot at the same. I know it to be little (God knoweth) that I can do; and of my shot I know they pass a not. Yet will I not (God " re £ ard - willing) cease to do the best that I can, to shake those cankered and rotten posts. The Lord grant me good suc- cess, to the glory of his name, and the furtherance of Christ's Gospel. I have now already (I thank God) for this present time spent a good part of my powder in these scribblings, whereof this bearer shall give you knowledge. Good brother Bradford, let the wicked surmise and say what they list ; know you for a certainty by God's grace, without all doubt, that in Christ's Gospel's cause, against and upon the foresaid God's enemies, I am fully determined to live and die. Fare- well, dear brother ; and I beseech you and all the rest of our brethren, to have good remembrance of the condemned heretics (as they call them) of Oxford in your prayers. The bearer shall certify you of our state. Farewell in the Lord. From Bocardo. Yours in Christ, N. R. LETTER XV. (Coverdale.) To Master Bradford. Dearly beloved brother, blessed be God our heavenly Father for his manifold and innumerable mercies towards us; and blessed might he be that hath spared us long together, that each one of us may bless his mercy and clemency in other, unto this day, above the expectation and hope of any worldly appearance. Whereas you write of the outrageous rule that Satan, our ghostly enemy, beareth abroad in the world, whereby he stir- reth and raiseth so pestilent and heinous heresies, as some to deny the blessed Trinity, some the divinity of our Saviour Christ, some the divinity of the Holy Ghost, some the baptism of infants, some original sin, and to be infected with the errors of the Pelagians, and to re-baptize those that have been bap- tized with Christ's baptism already ; alas, Sir, this doth de- clare this time and these days to be wicked indeed ! But 368 LETTERS OF EISIIOP RIDLEY. what can we look for else of Satan here, and of his mi- nisters, but to do the worst that they can, so far forth as God shall or will suffer them I And now, methink, he is less to be marvelled at at this time, if he bestir him by all man- ner of means, that the truth indeed do take no place. For he seeth now, blessed be God ! that some go about in deed and in truth, not trifling, but with the loss of all that they are able to lose in this world, goods, lands, name, fame, and life also, to set forth God's word and his truth ; and by God's grace shall do, and abide in the same unto the end : now therefore it is time to bestir him, I trow. And as for the diversity of errors, what careth he though one be never so contrary to another ? He reckoneth all (and so he may) to be his, whosoever prevail, so that truth prevail not. Never- theless, good brother, I suppose that the universal plague is most dangerous, which at this day is (alas !) fostered and masterfully holden up by wit, worldly policy, multitude of peo- ple, power, and all worldly means. As for other the devil's a military <;t what I can for the time. Sir, in those matters I am so fear- in the hands herS e e\ aml ful, that I dare not speak farther, yea, almost none otherwise, to ni-St"!? tnan tne ver y * ext ^oth as ** were ^ eac ^ me ky the hand. And m°c s ° wflL where you exhort us to help, &c. ; O Lord, what is else in this world that we now should list to do \ I bless my Lord God, I never (as methinketh), had more nor better leisure to be occupied with my pen in such things as I can do, to set forth (when they may come to light) God's glory. And I bless my Lord God through Jesus Christ, my heart and my work are therein occupied, not so fully and perfectly as ( UNIVERSITY ) LETTERS OF BISHOP RIDLEY. ;: 369 I would, but yet so as I bless God for the same. Farewell, dear brother ; the messenger tarrieth, and I may not now be longer with you. The Lord, I trust verily, shall bring us thither, where we shall each one with other in Christ our Saviour rejoice and be merry everlastingly. Your brother in Christ, N. R. LETTER XVI. (Coverdale.) To Master Bradford. Dearly beloved brother Bradford, I had thought of late that I had written unto you your last farewell, (until we should have met in the kingdom of heaven,) by our dear brother Austin : and I sent it to meet you in Lancashire ; whither, it was said here, you were appointed to be sent to suffer. But now, since they have changed their purpose, and prolonged a your death, I understand it is no other " deferred, thing than that once happened to Peter and Paul. The which, although they were of the first which were cast in prison, and as little shunned peril as any other did, yet God would not have them put to death with the first, be- cause he had more service to be done by their ministry, which his gracious pleasure was they should do. So with- out doubt, dear brother, I am persuaded that the same is the cause of the delay of your martyrdom. Blessed be the Holy Trinity, the Father, the Son, and the Holy Ghost, for your threefold confession. I have read all three with great comfort and joy, and thanksgiving unto God for his manifold gifts of grace, wherewith it is manifest to the jodly reader that GOD did assist you mightily. And blessed be God again and again, which gave you so good a mind and remembrance of your oath once made against the bishop of Rome, lest you should be partaker of the common per- jury which all men almost are now fallen into, in bringing in again that wicked usurped power of his. Which oath was made according to the prophet, " in judgment, in right- Jer - iv - eousness, and in truth;" and therefore cannot without perjury be revoked, let Satan roar and rage, and practise all the 2-1 [ridley.1 370 LETTERS OP BISHOP RIDLEY. cruelty he can. Oh, good Lord, that they are so busy with you about the church ! It is no new thing, brother, that is happened unto you; for that was always the clamour of the wicked bishops and priests against God's true prophets: Ezek.vii. "The temple of the Lord, the temple of the Lord, the temple of the Lord :" and they said, " The law shall not depart from the priest, nor wisdom from the elder :" and yet » singularly. J n them whom they only b esteemed for their priests and sages, there was neither God's law nor godly wisdom. It is a marvellous thing to hear what vain communication is spread abroad of you. It is said here, that you be pardoned your life; and when you were appointed to be banished and to go, (I cannot tell whither) you should say that you had rather here suffer, than go where you could not live after your con- science; and that this pardon should be begged for you by Bourne, the bishop of Bath, for that you saved his life 1 . Again, some say, and among other mine host reported, that you are highly promoted, and are a great man with my lord chancellor. This I could not believe, but did deny it as a false lie : so surely was I always persuaded of your constancy. What God will do with us, he knoweth. In the mean time, wonderful it is to behold how the wisdom of GOD hath in- fatuated the policy of the world, and scattered the crafty devices of the worldly wise. For when the state of religion 'furious. W as once altered, and persecution began to* wax whole , no man doubted but Cranmer, Latimer, and Ridley, should have been the first to have been called to the stake. But the subtle policy of the world, setting us apart, first assaulted them by whose infirmity they thought to have more advan- tage ; but God disappointed their subtle purpose. For whom the world esteemed weakest (praised be God), they have found most strong, sound and valiant, in Christ's cause, unto the death ; to give such an onset as, I dare say, all the angels in heaven do no less rejoice to behold in them, than they did in the victorious constancy of Peter, Paul, [* Immediately after the accession of Queen Mary, bishop Bourne was appointed to preach at Paul's Cross. In his sermon he spoke so much against the late King Edward VI. and the reformation, that a tumult was excited, and he would probably have suffered injury, had not Bradford stood forward and protected him. Ed.] LETTERS OP BISHOP RIDLEY. 371 Esay, Elias, or Jeremy. " For greater love no man hath, John xv - than to bestow his life," &c. Good brother, have me and us all continually in your remembrance to God in your prayers, as, God willing, we shall not be in our prayers for- getful of you. Your own in Christ, N. R. LETTER XVII. (Coverdale.) To Master Bradford. Brother Bradford, I wish you in Christ our Saviour grace, mercy and peace, and to all them which are with you or any where else captives in Christ; and to hear that ye be all in good health, and stand constantly in the con- fession of Christ's gospel, it doth heartily rejoice us. Know you likewise that we all here be (thanks be to God !) in good health and comfort, watching with our lamps alight (I trust in God), when it shall please our master, the bride- Matt. xxv. groom, to call us to wait upon him unto the marriage. Now, we suppose, the day doth approach apace, for we hear that the parliament is dissolved. The burgesses of Oxford are come home, and other news we hear not, but that the king is made protector to the prince to be born, and that the bishops have full authority, ex officio, to inquire of heresies. Before the parliament began, it was a rumour ere, that certain from the convocation house was appointed, ea, ready to have come to Oxford, and then there was spied out one thing to lack, for want of a law to perform their ntent. Now, seeing they can want no law, we cannot but ook for them shortly : I trust to God's glory, let them come hen they will ; &c. Brother Bradford, I marvel greatly of good Austin, where e is, for that I heard say he promised his master to have een here before this time ; and he had from me that I ould be loth to lose, yea, to want, when time shall be that t might do (nay, help me to do) my lord and my master /hrist service : I mean my seribblings *de abominationibus [ 2 Concerning the abominations, of the Roman see and of the Roman ontiffs. Ed.] 24—2 a anxious. 372 LETTERS OF BISHOP RIDLEY. sedis Romanes et pontificum Romanorum. I have no copy of the same, and I look daily to be called hi l cerfamen cu antiquo serpente ; and so I told him and, I ween, you also, by whose means I was more moved to let him have them. I doubt not of his fidelity. I pray God he be in health and at liberty ; for I have been and am careful a for him. I have heard that Master Grimbold* hath gotten his liberty; if without any blemish of Christ's glory, I am right glad thereof. My brother-in-law is where he was, that is in Bo- cardo, the common gaol of the town. I have written here a letter to Master Hooper ; I pray you cause it to be writ- ten to him again. Commend me to all your prison fellows and our brethren in Christ. If Austin were here, I would have had more to say. The Lord grant that all be with him well ; who ever preserve you, and all tliat love our Saviour Christ in sincerity and truth. Amen. Yours, by God's grace, in our master Christ's cause, unto the stake ; and thenceforth without all danger and peril for ever and ever. I am sure you have heard of our new ap- parel, and I doubt not but London will have their talk of it. Sir, know you that although this seemeth to us in our case much thanks-worthy, yet have we not that apparel that we look for : for this in time will wear j and that which we look for, rightly done on, will endure, and is called stola immortalitatis 3 . N. E. LETTER XVIII. (Coverdale.) To Augustine Berneher, then servant to Master Latimer, and now a faithful minister in Chrisfs church; to whom, hecause he might not come to the prison to speak with him, he wrote as followeth. Brother Austin, you are heartily welcome to Oxford again; you have made good speed indeed; and blessed be [ l Into conflict with the old serpent. Ed.] [ 2 "Master Grimbold." This man had been one of Ridley's chap- lains, but turned to popery, and for some time acted as a spy among those who were in prison for religion. Ed.] [ 3 The robe of immortality. Ed.] LETTEKS OF BISHOP RIDLEY. 373 God for his gracious goodness, that all is well with you. That our dearly beloved brethren in Christ are all in good comfort, hearty in Christ's cause, and stand stedfast in the confession of his true doctrine; it rejoiceth (I ensure* "assure, you) my heart in God to hear of it. This day was Doctor Croke, [the Grecian 4 ,] with me [at dinner 5 ,] and both he and Mistress Irish, mine hostess, told me that Master Hooper is hanged, drawn, and quartered for treason; but I did not believe them, for it is not the first tale that mine hostess hath told me of M. Hooper. And I trust the tidings that were here spread abroad since your departure, that Master Grimbold also should have been arraigned and condemned for treason to be hanged and quartered, was not true: let me hear if there be any such thing. Not three days ago there was a privy warning given me from a man of God, one Lifley, a glover, that we prisoners here all three should be shortly and suddenly conveyed into three several colleges; for what purpose, and how to be ordered, God knoweth. At the which time, and at the earnest request of that fore- named man of God, I did deliver unto him some of the things I had in hand, to write out: what they be, you shall know of him. Beside the things which he hath, I have some things else, which (if it please God) I would wish might come to light, if perchance any thereby might receive the light to love the truth the better, and to abhor the falsehood of antichrist. I have written annotations e in prior em librum Tonstalll plenius, in secundum vero parcius : optarem ut transcriberentur, ne fortassis una mecum fiant subito Vulcani cibus. I have also many things, but as yet confusedly set together, of the abominable usurpation, pride, arrogancy, and wickedness of the see and bishop of Rome; and altogether in Latin 7 . If those things were written out, I would wish that Master Bradford would take them, and translate and [ 45 MSS. Emm. Coll. Lib. Ed.] [ 6 More fully on the first book of Tonstall, but more sparingly m the second. I should wish them to be transcribed, lest by chance together with myself they should suddenly become a prey to the flames. Ed.] [ 7 This collection of Ridley's probably fell into the possession of Fox or Grindall, and furnished some of the materials for the earlier part of the Acts and Monuments. Ed.] ing 374 LETTERS OP BISHOP RIDLEY. order them as he should think might best help to open the eyes of the simple, for to see the wickedness of the syna- gogue of Satan. But that at your last being here you cast cold water upon mine affection towards Grimbold, else me- think I could appoint where he might occupy himself to his own profit in learning which he liketh, and to no small profit which might ensue to the church of Christ in England : as, if he would take in hand to interpret Laurentius Valla, which (as he knoweth) is a man of singular eloquence; his book I mean, which he made and wrote against that false » concern- feigned fable, forged of b Constantinus Magnus, and his dota- tion and glorious exaltation of the see of Rome: and when he hath done that, let him translate a work of iEneas Silvius de gestis Basiliensis ConciUl 1 . In the which although there be many things that savoureth of the pan, and also he him- self was afterward a bishop of Rome, yet, I dare say, the papists would glory but a little to see such books go forth in English. If you will know where to have these books or treatises, you may have them both together, and many like treatises, which painteth out the 'wickedness of the see of Rome, in a book set forth by a papist called Ortwinus Gratius, entitled Fasciculus rerum expetendarum et fucjien- darum*. In that book you shall have confessionem fratrum Waldensium, men of much more learning, godliness, sober- ness, and understanding in God's word, than I would have thought them to have been in that time, before I did read their works. If such things had been set forth in our English tongue heretofore, I suppose surely great good might have come to Christ's church thereby. To my good lady's grace, and to my lady Vane, what thanks can I give, but desire Almighty God to lighten, comfort, and strengthen them evermore in his ways? The other two whom you mention I know not: but the Lord knoweth them; to whom in them all and for all their kindness I give most hearty [ l Concerning the Acts of the Council of Basil. A translation of these Acts is given by Fox in his "Acts and Monuments." Ed.] [ 8 A bundle of such tilings as to are be sought after, and such things as are to be avoided. A well known and valuable work published at Cologne, a.d. 1535, and to which was added an appendix published in London, a.d. 1G90, by the Rev. — Browne. Ed.] LETTERS OF BISHOP RIDLEY. S75 thanks. Master Bradford desireth that thanks should be rendered unto you for your comfortable aid wherewith you comfort him: but you must tell him that he must bid you thank them for him, which are not bound to thank you for themselves; and if he do so, then, I ween, all we prisoners of Oxford shall so stop his mouth. Brother Austin, you for our comfort do run up and down, and who beareth your charges God knoweth. I know you must needs in so doing take much pains. I pray you take this poor token 3 of my good will towards your charges. LETTER XIX. (Coverdale.) To Doctor Weston ; requiring performance of certain pro- mises made unto Mm, but never fulfilled, according to the accustomed wily and unfaithful dealings of the papists. Master Prolocutor, ye remember, I am sure, how you promised me openly in the schools, after my protestation, that I should see how my answers were there taken and written of the notaries, whom you appointed, (me fateor neminem recusante 4 ,) to write what should be said; and to have had licence for us to have added unto them, or for to have altered them, as upon more deliberation should have seemed me best. Ye granted 3, me also, at the delivery of ° promised. mine answer unto your first proposition, a copy of the same. These promises be not performed. If your sudden departure what pro- mises he be any part of the cause thereof, yet I pray you remember made openly s» /a rt • • -1** vllt/ that they may be performed ; for performance of promises is schools that - - , . -1711 Were neVer to be looked for at a righteous mdge s hands. performed, ° ° ° . . . read before. Now I send you here mine answers in writing to your 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- 1 should [ 3 The MS. in the library of Emm. Coll. Cambridge adds here, 3s. M. Ed.] [ 4 I confess, without objection 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. Now that this 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 show and exhibit this my writing unto them, which in those 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 this 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. Ridley, April 23, 1554. LETTER XX. A Letter sent from Dr Ridley, late Bishop of London (token lying in the Mayor's house of Oxford, called Mr Irish), unto one William Punt, who brought at that ti 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 tovm. 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 three or LETTERS OP BISHOP RIDLEY. 377 four days I have been somewhat in a fervent 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 read over the book, the three chapters. But mine advice is that they be not now published, 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 brothers 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 XXI. (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 jidelis, quia super pauca fuisti Matt - xxv « Jidelis, super multa te constituet, et intrabis in gaudium Do- mini 1 . dear brother, what meaneth this, that you are [ x Well clone, 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 J5ISIIOP RIDLEY. sent into your own native country I 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 poured abroad amongst his, our dear brethren in that country, by this your martyrdom. Where the mar- tyrs for Christ'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 Christ'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 I shall call upon our heavenly Father, for Christ's sake, to set thee safely homo : 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. O 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 OP BISHOP RIDLEY. 379 LETTER XXIL (Coverdale.) To Master Bradford, Gratiam et pacem, §c. Although I ween it is not yet three clays 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 ^ 1 s s a t0 ^ 1 token I What mean you, man ? Do you not know that we $^ d £ e have victum et amictum e penario regio 1 ? I was so moved J™*yJ e " with your token, that I commanded it straightway to l>© sSpsfde had to Bocardo, which is our common gaol. I am right 5£*™|J/ n glad of Austin's return, for I was (as I told you) careful a j^£ 0USi for him. Blessed be God that all is well ! I have seen what he brought from vou, and shortly surveyed the whole, He meaneth o J j j herg Harry but in such celeritv, that others also might see the same Hart, a fro- J 7 ° ward free before Austin's return: so that I noted nothing but a con- ^m man, fused sum of the matter, and as yet what the rest have JJjjJf ^ a done, I can tell nothing at all, and it was at the writing f r ^ l |{^ d,s hereof in their hands. To your request and Austin's earn- Radford 011 est demand of the same, I have answered him in a brief fuJiey M * letter, and yet he hath replied again : but he must go with- anTiSier out any further answer of me for this time. I have told d eSrin^ e M:. Austin that I, for my part, as I can and may for my answJ/th e tardity and dulness, will think of the matter. We are so same,M,c - 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 2 the knowledge of another's mind, and you know I am youngest many ways. Austin's persuasions may do more with .^ne (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.] [ 3 Attain to. Ed.] 380 LETTERS OF BISHOP RIDLEY. Note the hear now that all is true in like. False tongues will not lying spirit ° of the pa- cease to lie, and mischievous hearts to imagine the worst. whereby Farewell in Christ: and token for token now I send you >ou may J children 66 no ^ ; ^ut know this, that (as it is told me) I have two \ ! Lc art ' scarlet gowns that escaped, I cannot tell how, in the spoil, whereof you shall have your part. Commend me to all our brethren, and your fellow-prisoners in the Lord. Yours in Christ, N. R. LETTER XXIII. (Coverdale.) To Augustine Bern eh eb. 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, l et sic currere utl 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 Protomar- our dear brother, and of this time protomartyr, Rogers, that first mar- he was also one of my calling to be a prebendary preacher I 1 And so to run that at length they might receive the prize. En.] LETTERS OF HISHOP RIDLEY. 881 of London. And now because Grindall is gone (the Lord J]^™ 1 }^ 1 ' I doubt not hath and knoweth wherein he will bestow him), I JJJJJJjJjJj trust to God it shall please him of his goodness to strengthen £f^5Sj s s ® me to make up the trinity 2 out of Paul's church to suffer M - c - 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 perad venture 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 [ 2 The other two were Rogers and Bradford, prebendaries of St Paul's. En.] .382 LETTERS OF BISHOP RIDLEY. 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 * * * * with my lord of Derby. I have promised him to meet him at Cam- bridge; therefore I pray you let me hear of you this day, for to-morrow I will be gone very early. LETTER XXV. (Coverdale.) To Augustine Berneher. Brother Augustine, I thank you for your manifold kind- Thisaims ness. I have received my lady^ grace's alms, six royals 1 , him by the six shillings, and eight pence. I have written a letter here Lady Ca- ' therine unto her grace, but I have made no mention thereof; where - Duchessof J >< ri et omnium fratrum nostrorum et conterra- neorum qui apud vos degunf, et diligwti Dominum nostrum Jesum Chnsttm in resi/'fe. Com,, i ttiam V9&M reveren- [' Certain great persons of our 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- ciatc, 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 glory of his name vouchsafe to render happy to her), we then expect nothing else than the immediate crowns of our confession from our 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 Christ Grindall, and of those brethren most dear to me and only beloved in the Lord, Cheke, Cox, Turner, Lever, Sampson, Chambers, and of all our brethren and fellow countrymen 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 Christ, Hugh Latimer. Pardon me, my brother, the prolixity of this letter, for after this I believe you will never again be troubled, my dearest brother, with letters of mine. Oxford. En.] [• 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 concaptivos meos in Domino, TJiomam Cran- merum, jam vere magni pastoris et Archipresulis nomine dignissimum; et veteranum ilium nostra? gentis Anglicanm mrum apostolum et Christi, H. Latimerum. Condona mihi, /rater, harum prolixitatem ; non enim posthac, credo, charis- sime /rater, meis Uteris jam amplius aliquando turbaberis. Oxonii. LETTER XXXII. (Coverdale.) A Letter which he wrote as his last Farewell 2 , To all his true and /aith/ul friends in God, a Utile be/ore he suffered : with 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 the glory of God the Father. Amen. As a man minding to take a far journey, and to depart from his familiar friends, commonly and naturally hath a desire to bid his friends farewell before his departure ; so likewise now I — looking daily when I should be called for to depart hence from you, (0 all ye my dearly beloved brethren 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 [ 2 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 she would spare Ridley's life, which was refused. Ed.] 396 LETTERS OF BISHOP RIDLEY, me most friendly and stedfast, and (that which liked me best,) over all other things in God's cause ever hearty. Farewell, my dear sister Alice, his wife : I am glad to hear of thee that thou dost take Christ's 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 loving husband : see thou honour him and obey him, accord- ing to God's law. Honour thy mother-in-law, his mother, and love all those that pertain unto him, being ready to do them good, as it shall lie in thy power. As for thy children, I doubt not of thy husband, but that he which hath given him a heart to love and fear God, and in God them that pertain unto him, shall also make him friendly and beneficial unto thy children, even as if they had been gotten of his own body. Farewell, my well-beloved brother, John Ridley, of the Waltowne, and you my gentle and loving 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 acknowledged this your loving affection, and to have requited, 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 departure of my brother Hugh, my mind was to have been unto them in the stead of their father; but the Lord God must and will be their father, if they will love him and fear him, and live in the trade of his law. Farewell, my well-beloved and worshipful cousins, Master Nicholas Ridley of Willimountswick, 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 others ; 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 true 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 Whitfield. Oh, your time was very short with me : my mind was to have done you good, and yet you caught b in that little time a loss ; but b sustained - 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 ^announc- council. I warn you, all my well-beloved kinsfolk and countrymen, 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 evet 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 doubt that the Gospel which John wrote is the Gospel of Christ, or that Paul's Epistles are the very word of GOD. And to have a heart willing 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. iPet. iv. in Christ's cause, St Peter, saith; "If ye suffer rebuke in the name of Christ, that is, in Christ's cause, and for his truth's sake, then are ye happy and blessed, for the glory of the Spirit of God resteth upon you." If for rebuke's sake, suffered in Christ'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 faithful Apostles, and of his holy, elect, and chosen martyrs ; that is, to die, and to spend this temporal life in the defence and maintenance of his eternal and everlasting truth. Ye know, that be my countrymen dwelling upon the borders, where (alas) the true man suffereth oftentimes much wrong at the thiefs hand, if it chance a man to be slain of a thief, (as it oft chanceth there,) which went out with his neighbour to help him to rescue his 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 friends] iip shall all his posterity have for the slain man's sake of all them that be true, as "deed. long as the memory of his fact d , 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 tiling 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 thank God highly, and to think good of it, and in God to rejoice of me, your flesh and blood, whom God of his gracious 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 LETTEES OP BISHOP RIDLEY. 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 - vii - 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 countrymen, 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 matters, 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. This Church of England had of late, of the infinite goodness and abundant grace of Almighty God, great substance, great riches of heavenly treasure, 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 true and sincere form and manner of the Lord's Supper, wherein, according to Jesus Christ's own ordinance 400 LETTERS OP 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 Christ's blood shed was distributed, 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 every thing might be both easily heard and plainly understood of all the people, to God's high glory, and the edification of the whole church. This church had of late the whole Divine service, all common and public 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 vulgar tongue. It had also holy and wholesome Homi- lies, in commendation of the principal virtues which are com- mended in Scripture ; and likewise 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 grounded upon the true 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 with the prophet, Psai. lxxix. saying, Deus, xenerunt gentes in hcvreditatem tuam, etc. 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 down to the ground thy holy city. This heathenish generation, these thieves of Samaria, these Sabai and Chakbei, these robbers 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 they 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 bewitched 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 6 this holy use, for the which the Lord hath ordained e ?« account 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 1 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 2G 402 LETTERS OP BISHOP RIDLEY. do these thieves place in the stead of them, but the pope's laws and decrees, lying legends, and feigned fables and miracles, 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 theft 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 God, high treason unto Christ our heavenly King, Lord, Master, and our only Saviour and Redeemer, it is plain contrary to God's word and to Clirist'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 God'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, /case. 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 theft 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 Saviour 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 treasure; 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 OP BISHOP RIDLEY. The kind of fight against 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 Christ's flock, the warriors that fight in the Lord's war, must be armed 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 principates 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 such with the armour of God, not intending to kill their bodies, but their errors, their false craft and heresies, their idolatry, superstition, and hypocrisy, and to save (as much as lieth in us) both their bodies and souls. Ephe u vi. And 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 our sword wherewith we smite our enemies, we beat and batter 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 Waster, Duke and Captain, Christ : and then we reckon ourselves to triumph and to win the crown of everlasting bliss, when, enduring in this battle 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, LETTERS OF WSHOP RIDLEY. 405 and martyrs, when (I say) we are slain in our mortal bodies of our enemies, and are most cruelly and without all mercy murdered down like a many g 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 earthly 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 this cause to be content to die? 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' OF BISHOP RIDLEY. 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 ftgSflfr, 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 commodities, 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 1 since. ] m oweth, 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 Christ's gospel 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 OP BISHOP RIDLEY. 40*7 from that trade. In thy orchard 1 (the walls, butts, and trees, if they could speak, would bear me witness,) I learned without book almost all Paul's epistles, yea and, I ween, all the canonical epistles, save only the Apocalypse. 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 2 . Wherefore farewell, Heme, thou worshipful and wealthy parish ! the first cure where- 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 Christ'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 k all that godly k for. virtue and zeal of God's word, which the Lord by preaching of his word did kindle manifestly both in the heart and in the life and works of that godly woman there, my lady Phines 3 . 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 I 1 There is a walk in the garden of Pembroke College still dis- tinguished by the name of Ridley's walk. Ed.] [ 2 Instituted April 30, 1538. Resigned 1549. Ed.] [ 3 Sir John Fineux, Knt. was Lord of the Manor of Heme, and his wife Elizabeth, who died a.d. 1589, was probably the lady here referred to. Ed.] 408 LETTERS OF BISHOP RIDLEY. lieth in my heart, were now too much, and I fear were able to do thee now but little 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 may est be found of God (after thy name) Christ's church in deed and in truth. Farewell, Eochester, sometime my 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 miffhtcst have continued and £one forward in the trade of God's law, wherein I did leave thee! then thv 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 sav, than I have said before to the cathedral church of Canterbury; and so God give thee of his grace that thou mavest learn in deed and in truth to please him, after his own laws. And thus fare vou well. Oh London. London! to whom now may I speak in thee, or whom shall I bid farewell? Shall I speak to the pre- bendaries of Paul's? Alas! all that loved God's word, and were true setters forth thereof, arc 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 three years? But what may I say to it, being (as I hear say I am) deposed and cxpulsed by judgment, as an un- just usurper of that room? 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 himself? Thinkest thou that hereafter, when true justice shall have place, that 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 ray deposition, and the spoil of my goods which thou 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 ray 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 overthrown 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 as 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? Why murderest thou so cruelly Christ's poor seely 1 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 1 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 shalt thou never escape. Instead of my fare- well to thee, now I say, Fie upon thee, fie upon thee, filthy drab, and all thy false prophets ! [ l The consecrated wafer. Ed.] 410 LETTERS OF BISHOP RIDLEY. Yet, O 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 Hisfercweii bj(j them farewell with their fellows hereafter, when the iS°theietter P^ ace an ^ occasion shall more conveniently require. Among ?n? * f M°c ^ ne 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 1 Hill's 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 all other for true Christian kindness, which is shewed in God's cause and done for his sake. Where- fore, O 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 was brought [ x 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 RIDLEY. 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 could be chosen in all the whole city: and they, like true and faithful ministers both to their city and their master Christ, so ordered, devised, and brought forth the matter, that thousands of seely poor members of Christ, 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 2 , and those chosen men by whom this honourable work of God was begun and wrought; and that, so long through all ages as that godly work shall endure, which I pray Almighty God may be ever unto the world's end. Amen. And thou, Sir George Barnes, (the truth it is to be confessed to God's glory and to the good example of other,) thou wast in thy year not only a furtherer 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- * complete. 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, being able to work, should not have lacked whereupon 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 aforesaid had been cured of their diseases. And to have brought this to pass, thou ob- tainedst (not without great diligence and labour both of thee [ 2 Sir Richard Dobbs was Lord Mayor, a.d. 1551-52. 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 London. Ed.] 4J2 LETTERS OF BISHOP 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 preached. 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 goo that the former way may take place. I have fess £ pure a ^ so a P 00r s * s ter, that came to me out of the north with fiiedrci!- three fatherless children for her relief, whom I married after st°Jaines to a servant of mine own house : she is put out of that which SiVonner" I did provide for them. I beseech your honourable grace, gfonmuiy 1 " that her case may be mercifully considered : and that the nabie b wi"icii rather, in contemplation that I never had of him which wron?tothe suffered indurance b at my entrance to the see of London, fatheries"? 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 his use it did lie 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 church LETTERS OF BISHOP RIDLEY. 429 or of the house. And moreover, I had not only no part of Notwith- J l standing 1 his moveable snoods, but also (as his old receiver, and then tne fr £° dl y ° v and. just mine, called Master Staunton, can testify,) I paid for him, requests no 7 J 1/ l ' justice could towards his servants' common liveries and wages, after his ! ) .?] 1 . a( i UT,_ ° ' til that now deposition, fifty-three li. or fifty-five pounds, I cannot tell °£ {J te J ome whether. Jn all these matters, I beseech your honourable fJ^I^L majesty to hear the advice of men of conscience, and espe- JjJ| r b ° f e } aw cially the archbishop now of York ' ; which, for that he was ^J? 886 * 1 ' 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, 1555. N. R. C 1 Dr Heath. Ed.] APPENDICES. I. Disputatio Habita Oxonii. 1555. II. Articles jointly and severally ministered to Dr Ridley and Mr Latimer by the Pope's Deputy. III. Letter op Dr Turner, Dean of Wells, to Fox, touching CHIEFLY HIS KNOWLEDGE OF RlDLEY. IV. Letter from Stephen Gardiner, Bishop of Winchester, to Ridley. V. Letter from Edward, Duke of Somerset, the Protector, to Ridley. VI. Letter from Edward VI. to Ridley. APPENDIX I. DISPUTATIO HABITA OXONII, 1554. Reprinted from Fox, " Rerum in Eccksia Gestarum" Basil, 1559, and collated with a MS. in the collection of Archbishop Parker in the Library of Corpus Christi College, Cambridge. [The Corpus MS. is a very imperfect sketch of the proceedings. 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. Rldlcei Episcopi Londinensis, in mam dispu- tationem. Nunquam mihi contigit in universa vita mea videre aut audire quicquam vanius aut tumultuosius geri, quam haec quae nuper mecum habita est disputatio in scholis Oxonien- sibus. Et profecto non arbitrabar inter nostrates potuisse reperiri alicujus literaturae aliquos, gradu insigniori donatos, qui tain perfrictae frontis essent, ut ejusmodi scenicis vani- tatibus (quibus ea disputatio abundabat) indulgere aequo animo sustinuissent. Sorbonici clamores, quos olim vidi Pa- risiis, ubi Papismus maxime regnat, prae nostra hac thra- sonica ostentatione speciem aliquam habere modestiae merito videri possunt 2 . Nee mirum erat ; quoniam qui aliorum moderatores ibi esse debuerunt, quique 3 aliis sese formam in agendo praebu- issent, in verbo, in gravitate, &c. ut Paulus loquitur, ipsi sane omnium effusissime 4 aliis in 5 tumultuandum ad clamanduin 1 These words are omitted at the top of the MS., which, however, has the signature " D. Ridleye, Eps. Lond." 2 Parker MS. — possint. 3 Parker MS. — quique aliis esse sese formam praebuissent in agendo. [There appears to be a mark through the esse, probably meant for an erasure.] 4 Parker MS. — perfusissime. 5 Parker MS.— ad. 28 [bidlby.] 4S4 APPENDIX \. classicum cecinerunt. Unde manifestum est, Christiane lector, quod haudquaquam ab istis sincera aliqua Veritas, sed prorsus vana mundi gloria et thrasonica victoria quaerebatur. Caete- rum ne ad innumera convicia, quibus ego inter disputandum totus conspuebar, causa nostra, quae Dei est et ecclesiae ip- sius, mendosis etiam disputationis habitae 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 2 a me singulis sit re- sponsum. Quanquam sed tibi, amice lector, verissimum esse fateor, omnia omnium mihi, a tarn multis et tarn tunmltuose objecta, et a me vicissim tot interdum simul opponentibus tarn celeriter responsa ponere, esse omnino impossibile. Ad haec bona pars temporis in contumeliosissimis op- probriis, et plus quam theatricis exsibilationibus, applausio- nibus et triumphis ad captandum auram popularem populari sermone inaniter consumpta est. Quam rem cum ego aeger- rime forrem, ac publice deplorarem testarerque coetum ilium' 5 eruditorum virorum ac scholas (quce theologorum gravitati destinatae esse 4 dicuntur) ejusmodi inept i is et scenicis vanita- tibus contain inari at que pollui, et actores suae causae vanita- tem 5 per luce ipsa palam prodero ; dicendo nihil profeci, sed obloqucntium exsibilationibus et vociferationibus, partim vero praesidentium auctoritate coactus sum ejus generis in me jactata audire convicia. qualia profecto viri graves non sus- tinuissent citra ruborem audire conjecta a turpissimo nebulone in vilissimum ganeonem. In initio disputationis, cum meam responsionem ad pri- mam propositionem e voluissem paucis, idque diabeticorum more, confirmare ; priusquam primam probationem, quae non 1 Parker MS. — fuerant. a Parker MS. — quod. 3 Parker MS. — illorum. 4 In the MS. this is confused. We have essent for esse, and a comma after it; then, dican tur ejusmodi, &c. 5 Parker MS.— it stands thus, JJ^^J? [the alteration standing above the original.] 6 Parker MS.— argumentationem. appendix r. 435 admodum prolixa est, potuissem absolvere, exclamant ipsi D. 7 doctores : Loquitur blasphemias, blasphemias, blasphemias. Quumque ego supplex atque obnixe precarer, uti perorantem audire dignarentur : qua mea supplicatione commotus (tit videbatur) D. prolocutor 8 inclamat ex alto, Legat, legat : et 9 ego quum rursus pergerem legere, tantus continuo obortus est clamor, Blasphemias, blasphemias, ut nullum me unquam meminerim audisse aut legisse similem, prseter ilium 10 in Actis Apostolorum excitatum 11 a Demetrio fabro argentario cum suis qui erant ejusdem artis, clamantibus 12 in Paulum, Magna Diana Ephesiorum, Magna Diana Ephesiorum ; et prseter disputationem quondam quam Ariani habebant contra ortho- doxos in Africa 13 , ubi dicitur, Quales prsesides, talis erat et disputationis finis. Omnia erant plena tumultu et Aria- norum calumniis, ut nihil quiete audiri potuisset. Hsec 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 curie erit, argumenta mihi proposita, et meas vicissim ad argumenta illorum responsiones, quanta mea memoria clili- gentiori singularum circumstantiarum recordatione suggerere potuerit, summatim annotare. 14 Disputatio habita Oxonim inter D. Nicolaum episcopum Londinensem, et doctorem Smithum, cceterosque doctores Oxonienses. Vuestonus: — Viri Christi fideles, ccepta est hodie schola summi Dei, ut spero, auspicio. Ccepta controversia de se, 7 Parker MS. — the D. is omitted. G Parker MS.— proloquutor, [as it is likewise occasionally spelt in the printed copy.]] 9 Parker MS. — et ego cum rursus legerem. 10 Parker MS.— qui. 11 Parker MS. — excitatus est. u Parker MS. — conclamantibus. 13 Parker MS.— Carthagine. 14 All that follows is wanting in the MS. till the title of the Dis- putation — "Disputatio habita/' &c, p. 451. 28—2 436 APPENDIX I. controversia plane libera, de veritate scilicet corporis Domini nostri Jesu Christi in eucharistia. Christus verus est, qui dixit : vera sunt quae dixit, imo Veritas ipsa quae dixit. Orandus est ergo Deus 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. Vestree autem partes erunt, Divini Nu- minis opem implorare ; deinde reginae bona omnia precari, nobis pacatas et tranquillas pnebere aures. Propositi quwstiones. Smith us: — Hodierno die, vir eruditissime, vocata sunt tria in qiuestionem, minime certe inter Christianos contro- vertenda. 1. Nimirom, an Christi servatoris nostri corpus, con- ceptum ex Maria Yirgine. oblatum in cruce pro redemptione hominum, sit reipsa aut lvalitor in eucharistia. 2. Secundum, an post consecrationem ulla remaneat substantia, prceter sub.stantiam Domini nostri Jesu Christi, Dei et hnminis. 3. Tertium, an in niissa sit vivificum sacrificium et oblatio, turn pro vivis quam pro defunctis, propitiabile. Nnnc, doctissime doctor, tametsi tu die Sabbathi, quid indicaveris et senseris de his qusestionibus, aperte et pul)lice pronunciasti, tamen non content us responsione tua, quani negative protulisti, non gravabor rursus aperte rogare sen- tentiam tuam in prima qurcstione : An vorum Christi corpus post pronunciationem verborum Christi a sacerdote sit realiter in eucharistia, an tantum sit ibi secundum figuram? Expecto quid respondeas. Pr^efatio et Protestatio Nicolai Ribl.e.1 Episcopi Lon- dixensis habita 17 Aprili* in publicis 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- minici nuper mihi commissa esset, pro cujus administratione APPENDIX I. 437 olim (idque quam cito, Deus novit) rationem Domino meo sum redditurus ; quodque Petri Apostoli prsecepto paratus semper esse debeam ad respondendum cuilibet, ut loquar de ea qiue in nobis est spe cum animi mansuetudine et reverentia ; ad hoc quid debeam ecclesiae Christi, quidque vobis, qui estis hie commissarii cum auctoritate publica ; statui mandatis vestris hac in parte obtemperare, et palam vobis patefacere, quid de propositis propositionibus sentiam. Et quanquam (ut ingenue vobis quod verum est fatear) aliter olim atque nunc de illis rebus, de quibus me interrogans, sensi ; nihilominus Deum testem invoco in animam meam, non mentior, quod ut mutarem animam, quodque in hanc in qua nunc sum devenirem sententiam, nullus me, ut id facerem, coegit aut legum humanarum aut periculorum hujus mundi metus, aut ulla spes vel expectatio mundanse commoditatis ; sed amor duntaxat veritatis, revelatse 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 olim contigit, alicui vestrum in pos- terum contingere poterit I hoc est, ut si quid aliter atque ego nunc de rebus propositis sentiatis, et hoc vobis Deus aliquando sit revelaturus. Sed utcunque merit, quod vos omnes nunc me facere velitis opinor, hoc ego jam breviter sum facturus : hoc est, sententiam animi mei, quam pla- nissime potero, explicabo. In qua tamen sententia dicenda, id vobis testatum esse velim, me ex animo nihil esse dictu- rura scienter et prudenter, quod ulla in re crediderim posse vel tantillum repugnare aut dissentire a verbo Dei, aut a regulis fidei et Christians religionis, quas illud sacrosanctum Dei verbum ecclesise Christi prsescribit, quibus me meaque omnia volo nunc et in perpetuum esse vel fore obnoxia. Et quoniam gravis causa est quam agimus, et ad earn peragendam quam simus nunc inexpediti, temporis nimirum angustia et librorum inopia oppressi, vobis omnibus ignotum esse non potest : propterea protestor me hoc a vobis hodi- erno die publice postulaturum, nimirum ut in posterum liceat omnibus meis hodiernis responsionibus, explicationibus, et confirmationibus addere vel demere, quicquid in posterum saniore judicio, maturiore consultatione, aut exactiore sin- 438 APPENDIX I. gularum rerum expensione, magis commodum magisque opportunum esse videbitur. Aliquid etiam adferunt carceres molestise, quae mentem meam nonnihil contiirbarunt ; neque enim is sum, ut liber sim ab omnibus hujusmodi affectibus. Vuestonus : — 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 opportunum videbitur : nolo ut concisis uta- mur argumentis, ne videamur nectere arenas. Ridlwus : — Est aliud, quod impetratum velim. Video hie scribas et notarios adhiberi : vcrisimile est, quod palam profo- rentur qua? dic( inns: obsecrout sit facultas loquendi libere; non quod constituerim tempus eximere dicendo, sed ne cui vide- atur non satis fieri : BOB sum orator, nee didici rhetoricam. Vuestonus : — Licebit tibi eliorere duos notarios ex bac tota multitudin!'. Ridlwus: — Si essent hie mihi noti aliqui, eligerem. Vuesf»»».< : — Sunt hie duo, quos dominus Cranmerus heri elegit : ipsos, si placet, eligito. Ridlwus : — Placent : puto esse viros bonos. Ha?c jam pauca pm-fatus et protestatus, confero me nunc ad propositarum propositionum responsionem, et responsionum mearum explicationes et confirmationes brevissimas. Prima Propositio a Papistis proposita. Forma autem conclusionum haec erat. In sacramento altaris, virtute verbi divini a sacerdote pro- lati, praesens est realiter sub speciebus panis et vini naturale corpus Christi, conceptum de Virgine Maria, item naturalis ejusdem sanguis. Respoxsio Ridl.ei. Respondeo, Non est humano aut seculi sensu in Dei re- bus loquendum. Prima itaque propositio vel conclusio for- mata est phrasi a sacra scriptura aliena, et multis ambiguis obscuritatibus involuta et implicata. In sensu autem, quern docent scholastici, et hodierna Romanensis ecclesia defendit, falsa est, erronea, atque doctrina?, quae est secundum pieta- tem, plane contraria. APPENDIX I. 439 ExPLICATIO. Diversitas et novitas phraseos, et quam sit a scriptura aliena, in tota hac prima propositione et in singulis pene partibus ita patet et evidens est vel mediocriter versato in saeris Uteris, ut nihil necesse jam putem, in hoc coetu docto- rum virorum, in ea re demonstranda aliquid temporis (nisi id a me postea postulatum fuerit,) collocare. Ambiguitas est in verbis, "virtute verbi divini." Am- biguum enim est, quod sit istud verbum divinum : illudne quod legitur in Evangelistis, aut in Paulo, aut aliquod aliud. Si quod in Evangelistis aut in Paulo, quodnam illud sit : si non ex illis, quomodo cognoscitur esse verbum divinum et tantse virtutis, ut hanc tantam rem efficere valeat? Item ambiguitur de verbo, "a sacerdote," an ullus dicendus sit sacerdos, nisi cui data sit potestas sacrificandi expiatorie pro vivis et mortuis; et unde patet hanc auctoritatem esse a Deo ulli mortalium, prseterquam uni Christo, commissam? Dubitatur etiam, secundum quern ordinem futurus sacri- ficans sacerdos sit ; utrum secundum ordinem Aaron, an secundum ordinem Melchisedec. Nam plures ordines sacer- dotii non probat, quod sciam, sacra scriptura. Vuestonus : — Sufficiant ista. Bidlceus : — Si desit tempus, sunt adhuc dies multi. Nee ego sum qui velim, quod non possum, abire. Vuestonus : — Haec sunt subterfugia : eludis tempus. Mdlceus .-Non possum fugere. Captus sum, et vinctus. Vuestonus : — Congredimini . Smithus : — Sufficiant quae clixisti. Ridlams : — Sine, quseso ; non adeo multa sunt quae sum dicturus. Vuestonus : — Perge. Mdlceus : — Item in verbo "realiter," ambiguum est an sumatur transcendenter, et sic potest hie signare quamcunque rem quae ad corpus Christi quovis modo spectat ; et sic con- cedimus, corpus Christi realiter esse in sacramento coense Dominicae; sicut inter disputandum, si detur occasio, a nobis declarabitur : vel rem ipsam corpoream, animatam, quae assumpta est in unitatem personge a Verbo Dei ; secundum quam significationem, corpus Christi cum sit in ccelis realiter 440 APPENDIX I. propter verum corporis modum, hie in terris esse dicendus non est. Item in verbis, "sub speciebus panis et vim," ambiguum est utrum species significare intelliguntur formas tantum ac- cidentales et exteriores panis et vini, an naturas eornmdem substantiates, suis qualitatibus visibiles, et externis sensibus perceptibiles. Falsitas autem propositionis in sensu Romanensis ecclesise et scholasticomm hinc patere potest. Illi enim ponunt panem transubstantiari in carnem assumptam a Verbo Dei : idque, ut aiunt, per virtuteni ejus verbi, quod illi conceptis vocibus et syllabis formaverunt ; quod in nullo reperiri potest Evange- listarum, aut in Paulo : atque inde colligunt, corpus Christi realiter contineri in sacramento altaris. Quae positio, quoniam fundatur super fundamento transubstantiationis, (quod est fundamentum monstrosuin. absurdum et analogise sacramen- torum interemptivum ;) idcirco et heec prima propositio, quae super hoc putre fundamentum et vanum superstruitur, falsa est, erronea, et infami sacramentariorum errori merito de- putanda. I xegtonus : — Teritur tempus. Ridlceus : — Non deerit tempus : supersunt adhuc multi dies. Vuestonus : — Perge ad argumenta : praescribetur tibi alius dies. Ridla U$: — Nil baboo amplius, quod de explicatione dicam; si permiseritis, dicam paucis de confirmatione. Vuestonus ; — Perge. Respoxsionsis jam dat.e coxfirmatio. Billions: — Non est statuendum dogma aliquod in ec- clesia Dei, quod dissentiat a verbo Dei, et ab analogia fidei, et quod secum trahat multas absurditates. Sed dogma hoc primae 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 carnis Christi a Verbo assumptae in sacramento ccena9 Dominieae praesentiam; idque non per virtuteni et gratiam, quod et orthodoxi faten- tur, sed per integram essentiam et substantiam corporis et carnis Christi. Sed talis praesentia dissentit a verbo Dei, APPENDIX I. 441 ab analogi a fidei, et multas secum necessario trahit absur- ditates : ergo, etc. Major est manifesta, et minor adhuc probatur sic. Vuestonus: — Tu bonas horas male perdis. Domine op- ponens, perge ad argumenta. Smithus : — Disseremus de transubstantiatione, qiiam tu asseris contrariam esse analogia? fidei. Contrarium probo ex scripturis et patribus. Sed antequam tecum congrediar, quaeso an in sexto Johannis fiat mentio de sacramento, aut de reali prsesentia corporis Christi in eucharistia \ Ridlceus: — Iniquum videtur esse, ut amputentur ea quae eram dicturus : nee adeo multa sunt, paucis dicentur. Vuestonus : — Legat. Ridlceus: — Primo, Talis prsesentia contraria est locis ali- quot sacrae scripturae. Secundo, Dissentit ab articulis fidei. Tertio, Evacuat et tollit institutionem Domini de sua coena. Quarto, Prostituit preciosa prophanis ; projicit enim quod sanc- tum est canibus, margaritas scilicet porcis. Quinto, Multa cogit monstrosa miracula praeter necessitatem et auctoritatem verbi Dei ponere. Sexto, Ansam praebet haereticis, qua suos errores tueantur, qui non recte de duabus in Christo naturis sentiebant. Septimo, Fidem veritatis humanae in Christo minuit. Postremo, Falsificat dicta patrum orthodoxorum ; falsificat et fidem ecclesiae catholicam, 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. Quem oportet quidem ccelum accipere usque ad tempora restitu- tions 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. Johan. 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 aquila3. 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. Evacuat et tollit institutionem coenae Dominica?, ut- pote quae tantum jussa est tantisper continuari, donee ipse Dominus venerit. Si igitur nunc praesens est realiter in veritate corporis carnis, debet haec coena cessare. Coinme- moratio non est rei praesentis, sed praeteritae et absentis. Memoria autem 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 impcenitentes, imo (ut est quorundam apud istos opinio) impios et infideles, inures et canes, rccipcre corpus Domini nostri reale et cor- porale, in quo inhabits! plenitudo Spiritus, lucis, et gratia?, contra manifesto verba. Johan. vi. in sex ibidem locis et sententiis. Statuit dvOpcv-jrocpay'iav, id est, bcstialem quan- (lam crudelitatem. Crudelius est enim liominem vivum com- edere, quam interimen . Pius: — Petit tempus ut edat blasphemias. Mitte blas- phemias. Ridlcvu.s: — Ego non expectabam a vobis liujusmodi con- tumelin-. Vnesf 0717/8 : — Omnia pacata, omnia tranquilla; perge ad argumenta, Domine Doctor. Ridlams : — Restant non multa. Vueston us : — Impudentissimo ore profers blasphemias : perge ad argumenta : incipe. Reiiquanon 5, U'nllams : — Cogit multa monstrosa miracula praeter legebantur, % ~ t quodproio- necessitatem et auctontatem verbi Dei ponere. In adventu tutor pro- . ... peraretad ] ul i U s i)ra?sentiae corporis et carnis Christi substantiam panis argumenta. J i i ... . . extnidunt; ponunt autem accidentia sine subjecto, substituunt Christi corpus, sed sine suis qualitatibus et vero corporis modo. Si vero sacramentum tarn 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 tain diu manere, donee species calore naturali consumantur : quidam in bonis manere dicunt, quamdiu ipsi permanent esse boni : quidam APPENDIX I. 443 tam cito corpus Christi in coelum rapi dicunt, quam cito species dentibus teruntur. O mirabiliarios ! Vere in istis impletum esse vereor quod prophetavit Paulus : Pro eo quod dilectionem veritatis non receperunt in hoc ut salvi fierent, mittet illis Deus efficaciam illusionis, ut credant mendacio, ut judicentur omnes qui non crediderunt veritati. Haec prse- 2 Thess. ii. sentia commentum illud concomitantiae peperit, quae sustulit hodie et abrogavit praeceptum Domini de communicando poculo Domini laicis. 6. Ansam praebet haereticis 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 ecclesise catholicam, quam Vigilius, martyr et auctor gravis, dicit esse traditam ab Apostolis, sanguine martyrum robora- tum, et a fidelibus ad suam usque aetatem custoditam. Dicta patrum intelligo, Justini, Irenaei, Tertulliani, Origenis, Euse- bii (Emisseni), Athanasii, Cyrilli, Epiphanii, Hieronymi, Chry- sostomi, Augustini, Vigilii, Fulgentii, et Bertrami : quorum omnium atque aliorum quoque vetustissimorum patrum loca in hanc sententiam scio me legisse ; et si esset librorum meorum mihi concessa copia, possem commonstrare, idque sub periculo capitis mei et amissionis omnium quae in hoc mundo amittere possum. Nolite putare, fratres, nos, quoniam hanc praesentiam corporis Christi, quam haec prima propositio ponit, impro- bavimus, utpote quam censemus esse commentitiam, phan- tasticam, et praeter autoritatem verbi Dei in ecclesiam a Romanensibus introductam, propterea velle tollere veram il- lam praesentiam corporis Christi in sua ccena, 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 Christi praesentiam. Cum Luca Evangelista et Paulo Apostolo dico, panem in quo gratiae actae sunt, esse corpus Christi ad memoriam ipsius et mortis ejus, usque ad adventum ejus, perpetuo a 444 APPENDIX I. fidelibus celebrandam. Dico item, panem quern frangimus, esse communicationem corporis Christi. Cum orthodoxis patribus sic loquor et censeo, non so- lum significationem corporis Domiuici fieri per sacramentum suae ccenae : sed una cum illo exhiberi quoque fateor piis et fidelibus gratiam corporis Christi, vitam scilicet atque seternitatis alimoniam: idque eum Cypriano. Manducamus vitam, bibimus vitam, cum Augustino : sentimus Dominum praesentem in gratia, cum Emisseno : recipimus cibum coe- lestium, et superne venientem, cum Athanasio : proprietatem naturalis communionis cum Hilario : naturam carnis et be- nedictionem vivificativam in pane et vino, cum Cyrillo : et cum eodem, virtutem propria? carnis Christi, vitam et gra- tiam corporis, unigeniti proprietatem, id est, ut Cyrillus ipse disertis verbis exponit, vitam. Fatemur nos recipere, cum Basilio, mysticum Christi adventum, gratiam verse nature, atque vera? carnis sacrameutum : cum Ambrosio, corpus per gratiam : cum Epiphanio. carnem spiritualem, sed aliam ab ea quae crucifixa est: cum Ilieronymo, gratiam influentem in sacrificiuni, et Spiritus gratiam: cum Clirvsostomo, gra- . tiam, veritatem invisibilem: gratiam et societatem membro- rum corporis Christi, cum Augustino. Postremo cum Ber- tramo, qui horum fait omnium postremus, fatemur, secundum id haberi in sacramento ccenae Dominicae corpus Christi, videlicet ut ipse exponit, quod sit in eo spiritus Christi : id est, Divini potentia verbi, qua? non solum animum pascit, verum etiam purgat. Ex his opinor omnibus dilucide pa- tera potest, quam simus ab ea sententia alieni, qua nos falso quidam orbi traducere conantur, dicentes, nos nihil aliud docere quam figuram corporis Christi in mensa Dominica a piis et fidelibus recipiendam expectari oportere. Propositio Secunda. Post consecrationem non remanet substantia panis et vini, nee ulla alia substantia, nisi substantia Dei et hominis. RESPONSIO X. KlPL.KI AD 8ECUNDAM PROPOSITIONEM. Secunda conclusio est simpliciter falsa ; verbo Dei, naturae sacramenti, patrum orthodoxorum clarissimis dictis ex dia- metro contraria. Est putre fundamentum reliquarum duarum, APPENDIX I. 445 quae nobis propositi sunt, videlicet primee et tertige conclu- sionum. Ad hanc igitur responsionem non morabor vos ulla explicatione, contentus scilicet ea qu?e jam exposita est prius ad responsionem primse propositionis. Responsionis ad secundam propositionem confirmatio. 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 coi*pus 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 Iremei, Tertulliani, Origenis, Cypriani, Epiphanii, Hieronymi, Augustini, Theodoreti, Cy- rilli, Rabani, Bedne. 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 corpore naturali ; ita Paulus ab eodem Spiritu veritatis impulsus 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 nee panis in corpus. Major est manifesta: probatur minor ex auctoritate verbi Dei et in Matthseo et in Marco : Non bibam ex hoc fructu vitis, et csetera. Fructus autem vinum est, quod Christus bibebat, et discipulis bibendum dedit. Huic sententise clarissime suffra- gatur Chrysostomi locus in Matthaeo xxvi. suffragatur Cypri- anus: affirmat sanguinem deesse, si desit vinum in calice. 4. Verba Christi Domini super poculum apud Lucam et Paulum sunt tarn efficacia, quam quae 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 Testamentum. Sed neutrum hoc fieri potest, et absurdum est confiteri. 5. Ule sensus sacra? scripture (de sacramentis loquor) maxime deligendus est, quern maxime circumstantia? scriptu- rarum, analogia sacramentorum, et patruin dicta probant. Ha?c maxime probant locutionem tropicam in verbis ccena? Dominica? : est ergo sensus tropicus in eisdem maxime recipi- endus. Circumstantia? scripture: Hoc facite in mei comme- 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 perseverarunt in frae- tione pam's : Panis quern i'rangimus etc. Quoniam unus panis et unum corpus multi suums. Analogia sacramentorum noeessaria est. Nam si saera- menta aliquani similitudinem non lial)erent earum rerum qua- rum sunt sacramcntn. onmino sacramenta non essent. 1 . Similitudo h:ec in sacramento coena? Dominica? triplex est: Prim* consistit in alitione. Vide Kabanum, Cvprianum, Augustimun. et Iremeum ; et pianissimo Isidorum ex Ber- tramn. 2. Secunda in cnmpositione multorum in unum : ex Oypriano. 3. Tertia est, dissimilhun rerum similitudo, ubi sicut panis transit in corpus nostnun. ita nos per legitimum usum sacramenti per fidem transimus in corpus Christi. Dicta patrum, quod sit tropica et figurativa locutio. Ori- genes, Tertullianus, Chrvsostomus 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 prima? propositions. Sed omnium clarissime et evidentissime Irena?us, Origenes, Cyprianus, Chrysostomus ad Ca?sarium monachum, Augustinus contra Adamantum, Gelasius, Cyrillus, Epiphanius, iterum Chrysostomus in Mat- tha?um xx, Babanus, Damascenus, Bertramus. Hie vos, viri venerabiles, domine Prolocutor, et vos reliqui APPENDIX I. 447 commissarii, rogatos velim, uti dignemini cognoscere me non solum niti his solis, quae hactenus scripsi in meis superioribus responsionibus et confirmationibus ; sed habere quoque pro mea sententia confirmanda, quaecunque scripsit Bertramus, vir doctus et orthodoxus, quique usque in banc nostram setatem jam septingentis annis semper habitus est catholicus. Cujus tractatum quicunque legerit perpenderitque, considerans aetatem scriptoris, eruditionem, sanctimoniam, veterum alle- Ridiaeus per . . • ... . Bertramum gationes et rationes iilius multiplices et solidissimas, mirabor in hanc -r. .... ,. , sententiam si qmsquam tnnentium JJeum possit ei in negotio euclia- adductus. ristiae salva conscientia contradicere. Hie mihi primus aurem vulsit, et a pervulgato Romanensis ecclesiaa errore ad dili- gentiorem veterum ecclesiasticorum scriptorum hac in re in- vestigationem primus ire coegit. Et haec loquor coram Deo, qui scit me in his, quae jam seribo, non mentiri. Tertia propositio. In missa est vivificum ecclesise sacrificium, pro peccatis tarn vivorum quam mortuorum propitiabile. Responsio Nicolai Ridl^ei ad tertiam propositionem. Ad tertiam similiter, ut ad primam, respondeo ; atque in- super dico, earn in sensu, quern verba videntur prae se ferre, non solum esse erroneam, sed in tantum quoque esse mortis et passionis Christi derogativam, ut non immerito (mea quidem sententia) impia et in preciosissimum sanguinem Christi Servatoris blasphema censeri et possit et debeat. De missa Romanensi, quae hodie extat, aut ejus vivifico sacrificio propitiabili pro peccatis vivorum et mortuorum, universa sacra scriptura ne gry quidem habet. Ambiguitas de missae nomine quid significet, et an hodie ulla, qualis fuit veterum, vere habeatur, quum jam nulli aut catechumeni aut permanentes dimittantur. Item in illis verbis, " Vivifico ecclesiaa sacrificio," ambigi- tur, an intelligantur tropice et sacramentaliter, pro vivifici sa- crificii sacramento, quod in ccena Domini non negatur ad- esse ; an proprie et citra omnem tropum, quo modo unicum tantum fuit, idque semel oblatum, videlicet in ara crucis. Item in illis verbis, "tarn, quam," ambiguum esse potest, 448 APPENDIX I. utriim in sensu dicatur ludicro, quo dici solet per jocum de prorsus inepto, quod sit aptus tarn moribus quam scientia. Et in verbo " propitiabile" dubitatur, an idem sit quod propitiatorium et expiatorium : an quod potest reddi pro- pitium ; hoc est, utrum active vel passive capiatur. Falsitas autem in sensu scholasticorum et ecclesiae Ro- manensis, atque impietas in sensu quern verba proe se ferre videntur, hsec est ; quia illi innixi suo transubstantiationis fundamento, ponimt vinuni et animatum corpus carnis Christ i unitum Divinitati delitescere sub accidentibus panis et vini : quod est falsum, uti supra dictum est; et superstruentes su- per hoc fundamentum, dicunt etiam illud corpus offerri Deo a sacerdote in suis quotidianis missis ad expianda peccata vivorum et mortuorum. Responsionis dat.e confirmatio. 1. Ubi non adest sacerdos idoneus ad offerendum sa- crificium propitiabile, ibi tale sacriiicium offerri non potest: sed nullus est idoneus sacerdos pra?ter Christum. Ergo tale sacrificium in (juotidianis missis a B&cerdotibus offerri non po- test. Probatur minor: omcium orTerendi gnnctis est honor: sed nemo debet sumere sibi honorem, nisi qui vocatur a Deo. Nemo autem hie vocatus est propter imicum Christum Ser- vatorem. Ergo nemo illud prater unicum Christum offerre potest. Quod nemo propter unicum Christum ad hunc gra- dum vocatus sit, hinc patet. Duplex est tantum ordo sacer- dotii probatus in verbq Dei, secundum Aaron videlicet et secundum ordinem Melohisedec. Ordo Aaronis jam cessavit propter inutilitatem et imbecillitatem. At secundum ordinem Melchisedec unicus est tantum sacerdos Christus Dominus, sacerdotium habens airafjdftaTov. 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 senator noster semel abunde perfecit et explevit. Ergo si in missa id fiat, frustra fit. 3. Post quam inventa est seterna redemptio, non opus est amplius quotidiana oblatione. At Christus accedens pon- tifex, etc., seternam nobis invenit redemptionem. Ergo non APPENDIX I. 44.9 amplius opus est quotidiana pro expiandis peccatis mortuorum et vivorum oblatione. 4. Absque sanguinis effusione non fit remissio. Sed in Heb. ix. missa non est sanguinis effusio. Ergo in missa non fit re- missio, et per consequens neque sacrificium propitiabile. 5. In missa non est Christi passio in veritate, sed tan- tum signata mysterio, etiam ubi ccena 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 Christus 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 conspicietur iis qui ilium expectant in salutem. 6. Ubi est hostia, quae potest accedentes perfectos red- dere, ibi desinere debent homines amplius hostias offerre ex- piatorias. Sed sub novo testamento est unica hostia jam- pridem oblata, quae potest perfectos in aeternum reddere accedentes. Ergo in novo testamento desinendum est ab hostiis expiatoriis offerendis. 7. In eundem sensum et sententiam tendunt manifes- tissime loca scripturarum quae sequuntur, unde et manifes- tissima inde argumenta formari possunt. Videlicet, per quam voluntatem (inquit Paulus) sanctificati sumus per oblatio- nem corporis 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 Heb - L 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, Heb. 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 nos CoL *• in corpore camis suae. Observate, obsecro, non dicit, in mys- 29 [ridley.] 450 APPENDIX I. terio corporis, sed in corpore carnis sure. Et prima Johannis Uoh. ii. secundo: Si quis peccaverit, advocatum habemus, etc. Scio luec omnia scripturarnm loca deludi a quibusdam duplici commento. Alterum est, per distinct ionem de sacri- ficio cruento et incruento : quasi vero nostrum incruentum ecclesise sacrificium aliud esset quam laus et gratiarum actio ; quam illius unici cruenti semel peracti commemoratio, annunciatio et saeramentalis repnesentatio, &c. Alterum commentum est : depravaut orthodoxorum patrum dicta ad intellectum alienum, quern ipsi patres nunquam senserunt. Quid autem patres senserint, manifesto patet ex Augustino in epistola ad Bonifacium, et lib. lxiii. libro nono contra Faustum Manich;eum, et in aliis locis quamplurimis ; ex Eusebio (Emisseno), (Vpriano, Chrvsostomo, Theodoreto, Fulgentio, Bertramo, et aliis, quorum omnium procul dubio luec est unanimis concorsque in Domino sententia, videlicet quod iudofessa currit pro salute liominis rcdemptio perpetua, qua? semel facta est in veritate ; quod hostia semel oblata consumi non potest; quod tain potens est Christi passio, tarn crescens virtus et vigor illius semel effusi eruoris liodie ad ablutionem peccatorum, quam 1 1 lit illo eodem die, cum ox benedicto Cbristi servatoris latere effluxit. Quanquam omnia sacrificii nostri ratio, quod in coena Dominica in eccl< frequentatur, consistit in orationibus, laude et gratiarum actione, in recordatione et aimunciatione illius semel in ara crucis oblati sacrificii, nt jugiter coleretur per mvsterium, qui semel duntaxat et non amplius offerebatur in pretium. 1'iPiLor.r-. Ha?c sunt, viri venerabiles, domine Prolocutor, et reliqui domini commissarii, qua? ad vestras tres mihi propositas pro- positiones respondere nunc potui in hac consiliorum inoj)ia, 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 aequi- orem justioremque justi alicujus judicis superioris compe- tentisque et legitimi censuram et judicium, idque juxta sta- APPENDIX I. 451 turn approbatum ecclesise 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 confugio ad sententiam seterni judicis : hoc est, omnipotentis Dei, cujus in suos misericordissimae justitise et justissimse miseri- cordise totaliter me meamque universam causam judicandam committo, nihil quicquam desperans de patrocinio advocati mei et unici servatoris nostri Jesu Ohristi. Cui cum Patre sempiterno, et Spiritu sancto omnium sanctificatore, sit nunc et in seternum omnis honor et gloria. Amen. Disputatio 1 habita Oxonice xvn 2 . Apr His de reali prcesentia corporis Christi in eucharistia. Anno 1554. Smithus 3 : — Dedisti mihi occasionem, ut jam exordiar ab alio capite, quam proposueram : visus es mihi abuti locis scrip- turarum de ascensione Christi, ut tollas prsesentiam Christi in eucharistia. Ego vero contra tuam sententiam infringam : ascensio Christi nihil obstat prsesentiae reali corporis Christi in eucharistia. Ergo quum his locis inniteris, falleris. Bidlceus : — Ego tibi visus sum argumentum fortissimum fecisse ab ascensione Christi in ccelos ; sed tu male colligis : nee enim solum nititur ascensione, sed ascensione et perman- sione in ccelis. Smithus 4 : — Ascensio Christi in ccelos, et permansio ibi, (1)« obstant reali Christi prsesentise in sacramento : ergo falleris. Bidlceus: — Realis Christi prsesentise duplex esse potest (2) intellectus. Nam si intelligas realem Christi prsesentiam se- cundum assumptse carnis realem et corporalem substantiam, 1 See p. 435. 2 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. 4 Parker MS — Here the disputation begins, and the speech stands thus : Ascensio Christi in ccelos, et ejusdem ibidem perpetua sessio ad dex- teram Patris, non obstant quicquid reali prsesentiae corporis Christi in sacramento altaris: ergo tu falleris. 5 The numbers (1), (2), &c. down the margin indicate the speeches contained in the Parker MS. 29—2 452 APPENDIX I. ea prsesentia quum 1 sit in coelis, obstat quo minus simul possit esse in terris : sin intelligas realem pnesentiani se- cundum rem aliquam quae ad corpus Christi pertinet, ea sane non obstat, quare sic est corpus Christi hie nobis in coena Dominica, per gratiam, ut Epiphanius loquitur 2 . 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 coelis perpetua usque in diem judicii, Christus post as- censionem apparuit corporaliter et realiter in terra. Ergo non obstat ascensio, et permansio in coelis, prsesentiae ejus in eucharistia reali. Ridlceus: — Domine doctor, argumentum non valet. Non ita alligo Christum in coelo, ut non possit libere venire in terras; nam quando libet, licet illi descendere, et in terris esse, quum velit : sed ut simul in coelo sit et in terra, id dico non posse fieri. Smithus: — Animadvertite diligenter, qui adi'stis, quid re- spondeat, rrimo dicit, sessionem Christi ad dexteram Patris impedimento esse ejus corporis reali pnesentiae in eucharistia : deinde negat. Ridlceus: — Nolo putes me fingere aut sonmiare talem sessionem, quali isti viri sedent. Smithus : — Licet ergo, Christum esse prsesentem hie in terris, quum voluerit? Ridlceus: — Licet, quum voluerit. Smithus: — Non pugnat ergo ascensio ejus in coelos cum corporis ejus reali prsesentia in eucharistia. Ridlceus: — Permitto illi licere, ubi voluerit, in terris ap- parere. Proba velle. Smithus: — Pendet itaque responsio tua ex voluntate Christi. Congrediar igitur rursus brevi argumento : Christus post suam 1 Parker MS. — cum. 2 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. Bidlceus: — Si exciperem argumentum, qnemadmodum tu protulisti, fortasse te ejus pudebit postea. Smithus : — Christus post suam ascensionem, ut supra. Bidlaus: — Concedo antecedens, nego consequens. Smithus : — Concedis antecedens ? Bidlaus: — Concedo antecedens. Largior hoc tibi, quia scio quosdam patres fuisse in hac opinione. Dabo tibi usum hujus propositions. Et ego formabo argumentum: visus est in terris post perpetuam sessionem in coelis. Ergo, etc. Smithus: — Imo ego formabo. Christus post ascensionem licet jugiter maneat in ccelis, 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. Bidlaus : — Conveniat primum de perpetua sessione ad dexteram Patris. Smithus : — An sic sedet ad dexteram Patris, ut non deserat eum unquam? Ridl&us: — Non alligo ita Christum in ccelo. Video te fallere per sequivoca: multiplex est distinguendum. Si intel- ligas sedere in ccelo, regnare cum Patre, potest simul in ccelo esse et in terris. Sed si sedere intelligas juxta cor- poris modum, in ccelo semper manet. Nam ut corporaliter maneat in terris, cum corporaliter sit in ccelo, repugnat sacris Scripturis. Ut Augustinus: Corpus Christi est in ccelo, sed Veritas ejus ubique diffusa est. Jam si perpetuo maneat in ccelo secundum corporalem prsesentiam, ea permansio ini- pedit prsesentiam corporalem in eucharistia. Smithus: — Actorum tertio docetur, quod sessurus sit Christus perpetuo ad dexteram Dei usque ad consummation nem mundi. Vuestonus: — Video hoc inter vos controverti, utrum 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 eundem naturalem et se- cundum veritatem et substantial!! veri corporis. 454 APPENDIX I. RitUaut : — Nego antecedens. Vuestonus: — Probo e duobus testibus, Chrysostomo Ho- milia xvii. ad Hebrseos: "nonne per singulos dies offeri- mus? Offerimus quidem, sed recordationem facientes mortis ejus: et una est haec hostia, non multre: et quomodo una, et non multse, quae semel oblata est in sancto sanctorum ? Hoc autem sacrificium exemplum est illius ; idipsum semper offeri- mus, nee nunc quidem alium agBUB, crastina alium, sed semper eundem ipsum. Proinde unum est hoe sacrificium hac ratione : alioqui, quoniam in multis locis offcrtur, multi Christi sunt? nequaquam, sed unus ubique est Christus : it hie plenus exi>:< BB, ft illic plenus, unum corpus." Audi, idip- sum semper offerimus, unus ubique Christus, et hie plenus, et illic plenus: ergo ex Chrysostomo, unum est corpus simul in ccrlo et in terra. Ridlteus : — Mcmini loci satis ben»'. Ista non militant contra me. Vue8tonu8: — Unus ubique est Christus, hie plenus, et illic plenus. JRidlaus: — Unus Christus ubique, sed non unum corpus. \'//<.•; — Una hostia ubique, propter unitatem ejus quern hostia significat, non quod hostile sint eaedem. V. (..<*,, ,■>.<: — Ergo non est Christus, sed hostia Christi. Sed Chrysostomus, Unum corpus, et unus Christus, ait, non una hostia. Rbfhriis: — Concedo cum Chrysostomo, una est hostia, et non multse : et una dicitur nostra hostia ab imitate illius unicse, quam unam omnes nostne repnesentant : ilia autem unica fuit ea, qua? semel duntaxat oblata est in ara cruris ; cujus omnes nostra? sunt sacramentalia exemplaria. Et quod dixisti ex Chrysostomo, Christum in multis locis simul offerri, hie plenum, et illic plenum : verum est, Christum 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 assumptse substantiam, sed secundum bene- dictionem vivificativam, quse datur piis in pane et vino, ut Cyrillus loquitur. Quod ad oblationem Christi attinet, cujus meminit sic Chrysostomus, ipsemet quid sentiat, clarissime explicat, per correctionem dicens: "Idipsum semper facimus, magis autem recordationem sacrificii operamur." Vuestonus: — Secundus testis est Bernardus in sermone de ccena Domini: Unde hoc nobis, piissime Jesu, ut nos vermiculi reptantes super faciem terrae, nos inquam, qui pulvis et cinis sumus, te praesentem habere mereamur prac manibus, prae oculis, qui totus et integer sedes ad dexteram Patris ; qui etiam unius horae momento, ab ortu solis usque ad occasum, ab aquilone usque ad austrum, praesto es unus in multis, idem in diversis locis? Ridlceus: — 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 aetatem, 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: — Quam dicis esse veritatem? non dicit veri- tatem Christi, sed veritatem corporis Christi. Ridlceus : — 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 ascensionem et perpetuam sessionem ad dexteram Patris: ergo ascensio et perpetua sessio in ccelis non impe- diunt quo minus possit esse realiter et corporaliter in sacra- mento. Ridlceus: — Si per perpetuam sessionem intelligas resi- dentiam corporis in ccelo, implicat contradictionem. Smithus: — Non implicant contradictionem hsec duo, vide- licet sedere perpetuo ad dexteram Patris, et realiter visum 456 APPENDIX I. esse in terris post suam ascensionem : primum dabis Christum esse in coelo, et sedere ad dextram Patris; quia Actorum tertio dicitur, 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. Ridlceus : — Nihil impedit, 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 ccelos : ergo etc. Ridlwus: — Apparuit, sed incertum quomodo, utrum in coelo an in aere. Sic visus est Stephano, cum esset cor- poraliter in coelo. 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 ccelo. Smith us : — Christus fuit eodem tempore in coelo et in terra : ergo erras, dum illud inficiaris. Ridlttus : — Non prorsus nego Christum visum esse in terris : de incertis incerte pronuncio. Smithus: — Visus est Paulo, tanquam abortive, post suam in coelos ascensionem : ad Corinthios decimo quinto. Sed ista visio fuit corporalis ; proinde corporaliter visus est in terris post suam ascensionem in ccelos. Ridlaus: — 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. Smitlms: — Quseso an ista visio possit probare resurrec- tionem Christ i. Ridlaus: — 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 : alterutrum enim sufficit, sive in coelis, sive in terris conspectus sit. Certe resurrexit: non enim visus esset, nisi resurrexisset. Smithus: — Visus est a Paulo conversatus in terris, non e ccelo, ut tu ais. Bidlaus: — Petis principium ; sumis pro confesso, quod probandum erat. Smithus : — Tergi versaris . Ridlaus:— Bona verba. Auditores sunt eruditi : intelli- gunt utrumque nostrum. Treshamus: — Ita visus est, ut audiri posset : ergo erat coporaliter in terra : quomodo alioqui audiretur \ Mdlaus: — Qui fecit ut Stephanus conspiceret se in coelo, efficere potuit ut a Paulo audiretur e coelo. Smithus: — Visus est Paulo, ut cseteris : sed visibiliter et corporaliter visus est cseteris in terris, ergo et Paulo. Ridlaus: — Fateor, visus est visibiliter et corporaliter; sed nondum probasti, visum esse in terris. Smithus: — Sic visus est ut caeteris: sed a cseteris in terra existens visus est, et in terra visibiliter apparuit eis : ergo Paulo visus est in 'terra. Midltfiis: — Quod Christus ab ascensione visus sit ab ho- (4) minibus 1 in terra, certum est. Visus est enim a Stephano, visus est etiam, fateor, a Paulo. Sed utrum ipse ad terras descenderit, an in coelo constituens prsebuerit 2 se Paulo con- spicuum, quum 3 Paulus in tertium coelum raperetur, scio esse controversum : et scriptura, quod sciam, non diffinit 4 : et de incertis incertum judicium ferendum est. Smithus: — Habemus iEgesippum et Linum contra te, qui (5) 5 testantur, Christum post suam ascensionem apparuisse in ter- ris Petro, corporaliter : libro tertio, capite tertio. Petrus victus precibus et fletibus populi, rogantis eum ut urbe egre- 1 Parker MS. — homine. 2 Parker MS. — praebuit. 3 Parker MS.— cum. 4 Parker MS.— definit. "■ (o) 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: Itemm 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? (6) Ridlrvus: — Scio ita scriptum esse, et 1 ab Eusebio in ec- clesiastica historia. 2 Quanquam non istoruin tamen relationes pro canonica scriptura habeo, tamctsi si aliquando ab ascen- sione hie in terris cuipiam apparuisset, nihil nostne officit sentential Neque enim nos compedes injicimus Christo, ut quidam falso de nobis loquuntur, quin possit pro suo bene- placito in terris, quandocunque vult, apparere. Sed quod annul et eodem temporifl momento in coelo existat et in terris secundum suam 3 substantiam corporalem, 4 dicimus eSM contra naturam suae humanitatis et sui corporis vertnri mo- (lum. Perpetua autem sessio ad dexteram Patris potest (fateor) intelligi stabilitas regni Christi, et perpetua ejusdem cum Patre in gloria coelcsti a <|iialitas\ SmUkmt: — Jam quando jactatis vest ram fidem esse fidem veteris ecclesiae; ego ostendani non esse, sed pugnare adversus fidem patruin. Adferam Chi omum, Homilia secunda ad populum Antiochenum. " Tanquam maximam hareditatem, Elisseus melotem susccpit. Etenim vere maxima fuit ha*- reditas, omni auro preciosior: et erat duplex Helias ille : et erat sursum Helias, et deorsum Helias: novi, quod justum ilium beat urn putatis, et velletis quisque esse ut ille. Quid igitnt, si vobis demonstrarem quid aliud, quod illo multo magis omnes sacris mysteriis imbuti recipimus? Helias qui* dem melotem discipulo reliquit : Filius autem Dei ascendens 1 Parker MS. — et, and the comma omitted. 3 Parker MS. — Non tamen istas istorias et relationes pro canonica scriptura accipio, quanquam si, &c. 3 Parker MS. — substantiam suam. 4 Dicimus humanitatis. This in the MS. — dicimus esse contra naturam suam corporalem, dicimus esse contra naturam humanitatis sua?. 5 After this come some speeches, see pp. 482, 483. APPENDIX I. 459 suam nobis carnem dimisit. Sed Helias quidem exutus : Christus autem et nobis reliquit, et ipsam habens ascendit." Bidlaus :— Concedo Christum ntrumque fecisse 6 : hoc est Hictrium- x t phationes et carnem dum ascenderet secum sumpsisse, et hie quoque populates 1 l - 1 agebantur, nobiscum eandem reliquisse : sed id quidem factum est longe ^",^f lt c °r " diveris modis : assumpsit autem 7 carnem suam secundum ve- Xustra rum ram corporis et carnis corporalem 8 substantiam : reliquit in P lena -* mysterio in ccena Dominica ficlelibus, secundum spiritualem communicationem, et per gratiam percipiendam. Nee perci- pitur tantum in coena Dominica, sed et alias quoque ex au- ditu evangelii et per fidem. Panis enim quern frangimus communicatio corporis est; et generaliter, Nisi manducaveritis carnem Filii hominis, et biberitis ejus sanguinem, non habe- bitis vitam in vobis. SmitJius: — Chrysostomus, de dignitate sacerdotii, libro ter- (19) 9 tio, capite tertio, ait : " miraculum, O Dei benevolentiam ! qui sursum sedet, tempore sacrificii hominum manibus con- tinetur." Vel, ut alii verterunt : " miraculum, Dei benignitatem ! qui cum Patre sursum sedet, in illo ipso temporis articulo omnium manibus pertractatur, ac seipsum tradit volentibus ipsum accipere et complecti." Ridlaus : — Tenetur profecto a piis, communicantibus non (20) solum sacramentaliter manu corporis, sed 10 multo salubrius manu cordis, et haustu interiori sumitur: at per sacramenta- lem siffnificationem tenetur ab omnibus. Setonus : — Ubi est ergo miraculum, si adest tantum per gratiam et in mysterio solum? Ridlam : — 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.— -fecisse is omitted. [* This note is likewise in the MS. in a bracket at the end of the speech.] 7 Parker MS. — enim. 8 Parker MS. — corpo7'alis. 9 (19) Parker MS. — Smyth : — Chrysost. Lib. iv. de dignitate sacer- dotali ; O firma beneficentia ! O miraculum ! qui sursum sedet ad dexteram Dei patris, eadem hora omnium manibus tenetur. 10 Parker MS. — sed et multo. 460 APPENDIX I. Smithus : — Dicit Chrysostomus miraculum, quod Christus sedeat ad dexteram Dei in coelis, et eodem tempore hominum 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 aberras. Harpsfeldus : — Non est praetermittendus prior locus Chrysostomi: liceat hoc unura prius interrogare. An non est magnum, quod Elias reliquit chlamydem et donum prophe- tic discipulo suo ? Bidlteus : — Est magnum. Harpsfeldus : — Reliquit igitur Elias magnam gratiam ? Bidlaus : — Reliquit. (21) ' Harpsfeldus :— At Christus reliquit longe majorem gra- tiam, quam Elias. Ille enim non potuit simul relinquere et suscipere chlamydem ; utrumque Christus fecit in carne. (22) Bidlaus: — Concedo lubenter 2 , Christum multo majora no- bis reliquisse, quam Helias Helisaeo, licet dicatur reliquisse 3 duplicem suum spirituin : quia virtus et gratia corporis Christi, quam Christus ascendens nobis reliquit, unica est salus et vita ominum servandorum, quam reliquit nobis Christus hie per fidem percipiendam ex auditu verbi et ex legitima sacramentorum 4 nobis facta administratione. Hanc virtuteni et gratiam Chrysostomus, more Joannis Evangelistic, carncin Christi vocat 5 . Harpsfcliln* : — Sed majus Christus prsestitit. Subvexit enim, et reliquit: non intelligis collationem : in hoc est col- latio, quod Helias reliquit melotam et non retinuit; Christus reliquit, et retinuit secum suam ipsius carnem. Bidlaus: — Verum est, et hoc ego ante statuebam. Tu quum multa videaris dicere, nihil dicis novi. Sit gratia col- lata gratiae, multo majorem gratiam contulit Christus, quum nos insereret in carnem suam. 1 (21) Parker IMS. — Harps/eld: — Christus majus quiddam reliquit, quam Helias cum pallium discipulo reliquisset: Helias autem cum pallio reliquit gratiam, per quam Heliseus postea pallio Helisc aquam dividebat. 2 Parker MS.— libenter. ■ Parker MS. — duplicem reliquisse for reliquisse duplicem. 4 Parker MS. — duorum sacramentorum. 5 For (23), see p. 483. APPENDIX I. 461 Harpsfeldus : — Si licet ingenue te interrogare : si voluisset Chrysostomus hoc intelligere, Christum reliquisse corpus suum in eucharistia, tu cogita, quibus uti potuit verbis apertio- ribus ? Ridlaus:— Sunt ista non tarn vehementia, quam grande quippiam prse 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 Helise im- possibile, Christo autem est possibile. Bidlaus: — Fateor, fuit possibile Christo, quod erat illi impossibile. Elias reliquit chlamydem, Christus et reliquit carnem suam et sustulit. Harpsfeldus :— Elias dimisit, et non potuit tollere: Christus dimisit et sustulit. Nisi statuis in hoc collationem, nihil est. Ridlaus: — Tulit carnem suam in ccelum, et carnis suae communionem reliquit. Vuestonus: — Intelligis carnem in primo loco pro vera carne, et in secundo loco pro gratia et communicatione carnis ; et cur non intelligis in secundo loco pro vera carne ! Ego palam faciam, quam sit stupida et crassa responsio tua. Rldlaus : — Hse sunt contumelise : neque, ut opinor, de- cent modestiam hujus scholse. Vuestonus : — Elias reliquit 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 hunc modum respondet : Tulit carnem suam in ccelum, et carnis suae communionem reliquit. Indocta nimis responsio. Ridlaus: — Gaudeo te Anglice loqui : cupio enim universum orbem intelligere, quae 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 I Censores: — Ridiculum et ineptum. Ridlaus : — Lubens hsec Christi causa patior. Vuestonus citat locum: — " Spargimur sanguine Christi. 11 462 APPENDIX I. Ridlaus : — Domine Doctor, est idem sanguis, sed spiritu- aliter exceptus ; atque eodem sanguine spargebantur prophetic omnes, sed spiritualiter et per gratiam. Et quicunque san- guine hoc non sparguntur, salutis participes esse non possunt. (15)i Vuestonus : — Adduco tibi Bernardum : u Ab occidente ad orientem, ab aquilone ad austrum, unus in multis est, et idem in diversis locis." Eademque repetebat Anplice. (16) Ridlaus : — Facilis est responsio, quod unus Christus sit hie 2 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 3 . VumtimUf : — lino tu prodigiosam et ineruditam respon- sionem. Vtiardus: — Priusquam attulero quae adferre destinaveram, libet redire ad argumentum Doctoris, quo videbaris constrictus dubitare de Christi prcesentia in terris : ad earn rem nihil aliud allaturus sum, quam quod in catechismo synodi Lon- dinensis, nuper ibi te edito, decretum est. Ridlcem: — Hoc primum scias, me nullum catechismum edidisse. Vmstomts : — Coegisti me subscribere, quum esses purpu- ratus episcopus. l!i '$: — Ubi hoc "tantum" est? R idUtm >~ Nop eo in loco, sed alibi habetur; et Augus- tinus ita ssepe loquitur, et caeteri doctores. Vuestonns recitat ea verba Tkeophylacti Anplice: — Chris- tus non dicit figuram esse, tuque figuram esse dicis. Fitque, inquit ille, conversio panis in carnem Dominicam. Bidlatis: — 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 substantia? panis et substitutionem corporalis substantia? carnis Domini. Et quod dicit, Non est figura corporis, subintelligendum est quod et ipse alibi addidit : videlicet, tantum : hoc est, non nuda figura corporis. Assistit enim Christus suis mysteriis. 1 Parker MS. — this et is omitted. ■ For (29), see p. 4&3. APPENDIX I. 465 " Neque unquam," ut Cyprianus ait, " divina majestas ab- sentat sese a divinis mysteriis, et csetera." Vuestonus : — Tu addis hoc " tantum :" hocque unum est mendacium. Dico prseterea : Petrus Martyr coactus est hunc ipsum negare auctorem, cum tam fortiter locus hie contra se faceret. Sed observa diligenter verba. Non dixit, " Hsec est figura corporis mei ;" sed, " Est corpus meum." Bidlaus: — Si verba auctoris, non sensum accipiamus, id vere est injuriam auctori facere. Hardinqus : — Nullus doctorum omnium mains contra te sedebat hie « 7 ° m ad mensam facit. Verbum enim grsece habet txeTaaToi^eiovrai, quod inter scri- 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 apparet, sed caro est. Bidlceus: — Vox ilia vim earn non habet, quam tu ei attribute. Attribuis enim nimium: et tamen cum omnia attribueris, haud quicquam in rem tuam facit. Siquidem habet idem auctor alibi v/meis ikeTauToiyeiov /ueOa, id est, trans- formamur mutamurque in corpus Christi. Quod si mihi libeat ad hunc modum vim vocabuli urgere, possem perinde mihi probare, licere nos reipsa transformari in verum Christi corpus. Vuardus : — Erudite doctor, tu sic interpretaris : Hoc est corpus meum, id est, figura corporis mei. Bidlaus : — 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 hanc vocem, Hoc est corpus meum, sine figura. Ergo ea est vox Christi. Bidlceus: — Oves Christi audiunt et sequuntur vocem Christi, nisi seducantur et ignorantia decipiantur. Vuardus: — At patres hunc locum non habuere pro tro- pica locutione. Bidlcms: — 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 habuit pro salute nostra carnem et sanguinem; SO Tridley.! 466 APPENDIX I. ita per orationem illiiis verbi consecratum hoc alimentum, quo sanguis et carnes nostrse per immutationem enutriuntur, cjus- dem incarnati carnem et sanguinem esse sumus edocti. Vuestomis: — Hunc locum Cranmerus corrupit, Anglice in hunc sensum vertens : Panem, aquam et vinum in hoc Sa- cramento non ita percipi debere, quemadmodum alii cibi et potus, quibus quotidie utimur; sed tanquam epulie ad hoc destinata?, ut gratiae Deo agerentur, atque nunc eucharistiam, nunc corpus et sanguinem nominari Christi. Neque fas et ut quis ilia percipiat, nisi qui Christum professus sit, et con- venienter professioni sua? vivat. Hunc tamen cibum et potionem illc in carnem et sanguinem nostrum converti, ut corpora nostra nutrirent, affinnat. Ridlaus: — bone doctor, sincere agamus qiuvso ! non sum ignarus hujus loci, et novi quani varie a variis acci- piatur. Vuardus repetit locum Justiai: Edocti sumus, etc. H'nJhi us: — O quanta iniquitas! Ego liabeo locum descrip- tum. Scis tu qui grcece nosti, quomodo verba mota sint loco, nee satis justa ds causa. Vuardus: — Urgco argumentiim. Ridl(T»*: — Si vis ut ego rcspondcam Justino, opertet audias. Ego unam tantum habeo linguam; non possum rc- spondere omnibus. Vuardus: — u Desiderio desideravi hoc pascha manducare vobiscum." Quod pascha, rogo, desideravit manducare? Si haereas, habes ex Tertulliano lib. quarto contra Marcionem : 11 Professus itaque se concupiscentia concupissc edere pascha, ut suum, (indignum enim, ut alienum 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 praestitit in ccena? Ridhvus: — Puto, quod sentit j^rimum 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. Midlaus: — Pascha Judaicum non erat alienum a Cbristo, sed suum : quia ipse est omnium Dominus, et tarn paschatis Judaicaj quam cu?na> siue Dominus, APPENDIX I. 467 Vuardus: — Quid respondes Tertulliano, qui pascha suum dicit concupisse, non utique Judaicum, quod constabat ex verbis sine carne? Ridlaus: — Potest Tertullianus in anagoge ludere. Cypri- anum scio hsec habere: " Tunc instituit quidem eucharistiam : sed utrumque erat Christi." Vuardus: — Augustinus in psalmum nonagesimum octavum, in hsec verba, "Adorate scabellum pedum ejus," " Quaere," in- quit, "quid sit scabellum pedum ejus: et dicit in scriptura, Terra scabellum pedum meorum : fluctuans converto me ad Christum, quia ipsum qusero hie, et invenio, quomodo sine impietate adoretur scabellum pedum ejus. Suscepit enim de terra terrain: quia caro de terra est, et de carne Marine carnem accepit, et quia in ipsa carne hie ambulavit, et ipsam carnem nobis manducandam ad salutem dedit : nemo auteni 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 1 loqueris, secundum (36) substantiam carnis assumptse, 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 2 vere carnem suam manducandam, omnibus in eum credentibus. Est enim verus cibus animae, quo pascimur 3 perpetuo in vitam seternam, 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? Ridlceus: — Ego nunquam clixi, Christum tantum figuram dedisse corporis sui : reipsa enim dedit reali communicatione, hoc est, secundum communicationem carnis carnem suam. 1 Parker MS. — Christi omitted. 2 Parker MS. — vere nobis for nobis vere* 3 Parker MS. — vescimur. 30-2 468 APPENDIX I. Vuettomu legit locum Augustini Anglice, postea sub- ject: Tu dicis Christum non corpus suum, sed figuram corporis dedisse. Ridlaus: — Non ita affirmo. Dico dedisse corpus suum rcipsa : dedit enim reali communicatione, hoc est, secundum communicationem carnis, carnem suam. ( 8 ~) Doctor Glinnus: — 'Post hsec argumentari coepit Doctor Glinnus, qui post contumeliosam in me praefationcm (quam, fateor, eo molestius tuli, quod habitus est mihi semper pro veterano amico: sed quia sceme, credo, inservire voluit, et postea 2 ad sedes in quibus custodiebar accedens petiit a me suorum dictorum veniam coram Yongo 3 , Oglethorpo, et altero: ego 4 vero ex animo illi remitto, optoque claram in Domino evangelicse sinceritatis cognitionem, et precor ut aliquando remissis non illi modo, sed et reliquis omnibus, omnibus of- fensis, plene reconciliati conveniamus in domo Patris eu*lestis. Sed* ad argumcntum, quod in hunc formavit modum :) Ag* novit ecclesia verum' Christi corpus in sacramento : ergo ibi est verum (1iri>ti corpus. Antecedens patet ex Augus- tino, contra Faustum ha*retiouin. ' 3C ' Bidlceus: — Quomodo ecclesia Christi, quae est spons.i Christi, edocta a Spiritu sancto et per regulam verbi 7 , Bg- novit 8 verum corpus Christi in coena Dominica ; et I lubenter agnosco. Agnoscit autem ecclesia pra?sentiam cor- poris in coena Domini piis per gratiam et spiritualiter, ut BBpe jam dixi, et per sacramentalem rignificstioQem*, non autem per corporalem prsesentiam corporis carnis Christi. Glinnus: — Augustinus contra Faustum libro vicesimo, capite decimo tertio : " Nonnulli propter panem et calicem 1 Parker MS. — Post qui, omitted in the MS., which runs thus, " Glinnus post contumeliosam prcefationem cujam, quam fateor, &c." 2 Parker MS. — inserts cum, and writes venisset, where the transcript has accedens. 3 Parker MS. — Yongo opinor et Oglethorpo. 4 Parker MS. — Ego illi ex animo remitto et opto, &c. 6 Parker MS. — Sed argumentum ita formavit. 6 Parker MS. — Christi omitted. 7 Parker MS. — inserts Cltri.sti. Parker MS. — agnoscere [probably a mistake in writing."] Parker MS. — inserts communkari omnibus. APPENDIX I. 469 Cererem et Bacchum nos colere existimabant." Ex hoc loco ego colligo, adorationem eucharistia* fuisse apud veteres ; et Erasmus ad fratres in inferiori Germania ait, adorationem eucharistiso fuisse ante Augustinum et Cyprianum. Ridlceus : — Signa ipsa venerabiliter tractamus : sed sym- bolum pro symbolo veneramur, non pro reipsa. Glinnus : — Quid est symbolum I Ridlceus : — Panis. Glinnus: — Ergo adoramus panem. Ridlceus: — In verbo 'adorare'' est fallacia. Adoramus symbola hsec, quum venerabiliter ea tractamus : adoramus Christum, ubicunque Ohristi intelligimus beneficia : maximum autem Christi beneficium intelligimus in sacramento. Glinnus : — Ita possum coram scamno procumbere, et ado- rare Christum : et si quis roget, quid agam \ possum respon- dere, me Christum adorare. Hidlceus: — Adoramus Christum ipsum in Eucharistia; et si intelligas symbolum, id quoque dico tanquam symbolum adorandum. Glinnus : — Hsec est fides primitivas ecclesia?. Ridlceus : — Utinam sequeremur fidem illius ecclesia?. Glinnus : — Putasne nunc Christum habere ecclesiam I Ridlceus : — Puto. Glinnus : — At omnis ecclesia adorat Christum vere et rcaliter in sacramento. Ridlceus: — Tu nosti, quod orientalis ecclesia noluerit ag- noscere transubstantiationem, ut patet in concilio Florentino. Coins : — 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 decernere, cum pro- ponent ur ille articulus. Colus: — Non quia non agnoverunt, sed quod non habe- bant in commissione. Curtoppus: — Eeverende vir, docebo, quod vere ac realiter (39) 10 corpus Christi sit in Eucharistia. Cumque ea de re sancti 10 (30) Curtop: — Chrysostomus ; Quod est in calice, id est quod fluxit de latere Christi; sed verus sanguis corporaliter fluxit de latere Christi : ergo verus et naturalis sanguis corporaliter est in sacramento altaris. 470 APPENDIX I. patres et occidentalis et orientalis ecelesiae 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 Christi. Sed verus sanguis et genuinus fluxit de latere Christi : ergo genuinus et verus sanguis est in calice. (40) Ridlaus: — Quemadmodum panis sacramentalis et eucha- risticus dicitur corpus Christi 1 pro nobis traditum ; ita 2 po- culum Domini est sanguis qui fluxit 3 de latere Christi. Sed panis ille sacramentalis dicitur corpus 4 , quia est ejus corporis 5 sacramentum : c 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 commodum, hoc est, ad alitionem nostram spiritualem: sicut est baptismus in aqua, ad spiritualem regenerationem 7 . Curtoppus: — Sacramentum sanguinis non est sanguis. RhUtrux : — Sacramentum sanguinis est sanguis : et tribu- itur id sacramento, quod est rei sacramenti. Vuestonus repetit argumentum 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 real] tamen ipsius pnesentia, sed gratia, juxtaquc sacramenti modum. Vuestonus: — Bene quidem habet: tandem ergo sanguinem reperimus in calice, verum quidem ipsum, sed per gratiam et sacramenti modum. Hicque doctores clrcumstantes exsibi- lare incipiunt. 1 Parker IMS. — quod pro nobis est traditum. 2 Parker MS. — inserts sane. a Parker MS. — fluxerat. 4 Parker MS. — inserts Christi domini pro nobis traditum. 6 Parker MS. — inserts pro nobis traditi. 6 Parker MS. — From item to sacramentum stands thus : ita dicitur calix, vel id quod est in calice, sanguis pro nobis fusus, vel id quod fluxit de latere Christi, quia est ejus sanguinis de latere effluentis sacramentum. 7 For (41), seep. 484. APPENDIX I. 471 Bidlwus: — viri quaeso gravissimi, istud modo quod facitis, non pro judicio, sed praejudicio 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 Ohristus, sexto Johannis, " Qui manducat carnem meam," etc. significatne iis verbis manducationem suae carnis verse et naturalis, an panis et symboli ? Bidlwus: — Intelligo eum locum de vera Christi carne, sed spiritualiter manducata ; et dico, sacramentum etiam pertinere ad spiritualem manducationem. Nam sacramentum comedere sine spiritu, est inutiliter comedere. Qui enim non spiritualiter manducat, judicium sibi manducat. Vuatsonus: — Quaero an sit eucharistia sacramentum? Bidlceus: — Eucharistia accepta pro symbolo est sacra- mentum. Vuatsonus: — Est a Deo institutum? Bidlceus: — Est institutum a Deo. Vuatsonus :— ^Ubi ? Bidlwus: — In coena. Vuatsonus: — Quibus verbis fit sacramentum? Bidlwus: — Verbis et factis, quae Ohristus dixit et fecit, et jussit nos dicere et facere. Vuatsonus: — Receptum est, sacramenta novae legis con- ferre gratiam digne sumentibus. Bidlwus: — Verum est gratiam conferri per sacramentum, sed tanquam per instrumentum. Vis interna et Christus conferunt gratiam per sacramentum. Vuatsonus: — Quid est sacramentum? Bidlceus: — Memini multas esse sacramenti definitiones apud Augustinum; sed ego utar ea, quae videtur ad rem facere maxime: sacramentum est signum visibile invisibilis gratiae. Vuatsonus: — Ergo sumentibus confertur gratia. Bidlwus: — 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 alia ratio corporis mystici et naturalis. Bidlceus: — Alia, fateor, est ratio, seis : — Haec promissio facta est carni et sanguini Christi, et non pani et vino. Ergo sacramentum non est panis et vinum, sed corpus et sanguis Christi. Hhddiis : — Accipienti panem communem, et vinum com- mune, nulla est facta promissio ; sed recipienti sanctum panem, et panem communionis, magna facta est promissio gratia* : nee promissio data est symbolis, sed rei sacramenti. Res autem sacramenti est caro et sanguis. \'<>atsonu8: — Omne sacramentum novi testamenti dat gratiam promissam a Deo digne recipientibus. Rhlfffus: — Hoc sacramentum habet promissionem gratis digne recipientibus, quod per illud tanquam per instrumentum datur gratia : non quod Christus transfundit gratiam in panem et vinum. Vuatsonus: — Sed hscc promissio, qusc facta est, non est nisi digne recipientibus carnem et sanguinem, non panem et vinum. Ridlaus : — Ilia propositio habet multiplicem intellectum : tanquam panem communem, ut dixi, sumentibus nulla facta est promissio ; digne autem sumentibus panem sanctum pro- missio facta est gratiae : sicut etiam Origenes dicit. Vuatsonus: — Ubi ea facta est promissio? Ridlceus : — " Panis quem frangimus, nonne communicatio corporis Christi est? 11 et "unus panis, unum corpus Christi multi sumus. 11 APPENDIX I. 473 Vnatsomis: — Quid ibi per panem intelligit? Bidlceus: — Panem mensse Dominicse, communionem cor- poris Cliristi. Vuatsonus: — Audi Chrysostomum sub eum locum : "Panis quern frangimus, nonne communicatio corporis Christi est? Quare non dixit ' participate 1 ? quia amplius quid significare voluit, et multam inter hsec convenientiam ostenderet. Non enim participatione tantum et acceptione, sed unitate com- municamus. Quemadmodum enim corpus illud unitum est Christo, ita et nos per hunc panem unione conjungimur. 11 Bidlceus: — Habeat Chrysostomus suos loquendi modos. Si vera dicat, non rejicio. Sed sit mihi liberum panem verum dicere. Vuatsonus: — " Omnes, 11 inquit Chrysostomus, " qui in una accumbunt mensa, de uno vero corpore communicant: quid appello, inquit, communicationem? idem ipsum corpus sumus. Quidnam significat panis? corpus Christi. Quid autem sunt qui accipiunt? corpus Christi. Non multi sunt unum corpus. 11 Chrysostomus interpretatur hunc locum contra te. Omnes unus panis et unum corpus mysticum sumus, qui uno pane Christi participamus. Bidlceus : — Omnes quidem unum mysticum corpus sumus, qui de uno Christo communicamus in pane, secundum vivi- ficationis efficientiam. Vuatsonus: — De quo pane loquitur? Bidlceus: — De pane mensse Dominicse. Vuatsonus: — Estne panis ille unus? Bidlceus : — Est unus unius ecclesise, 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 mundi usque ad finem? Bidlceus: — Omnes qui in eadem mensa simul mysteria (52) communicabant, bene poterant. Quanquam et unus est 1 panis etiam ccelestis, cujus hie panis sacramentalis est mys- terium, quern sane eundem omnes 2 participamus. Vuatsonus : — Perversa responsio. Qui omnes ? Nunquid omnes homines Christiani? 1 Parker MS. — omits est. 2 Parker MS. — inserts spiritualiter. 474 APPENDIX I. Ridlceus : — Distribuo vocem "omnes: 11 quia solcbant omncs de uno pane in partes diviso communicare, omnes qui erant in uno coetu, omnesque qui in una mensa communicaba nt. Vuatsonus : — Omnes ergo qui non communicabant, cum adessent, excludis a corpore Christi? FeJcnamus : — At Cyprianus ait, " Panis quern nulla multi- tudo consumit: 11 quod intelligi non potest, nisi de corpore Christi. Ridlceus: — Et agebat eo loco Cyprianus de vero Christi corpore, non de pane materiali. Fehiamus: — I mo agebat potius de sacramento, in trac- tatione nimirum de ccena Domini. Ridlceus: — Verum est, et fateor, agebat de sacramento. Sed de spirituali manducatione aliquid aspersit etiam. Gmitkw i — Cum Dominus dicit, Hoc est corpus meum, non utitur tropico sermone : ergo falleris. Ridl(Bus : — Nego antecedens. (53) 1 Sniitlni*: — Adduco Augustinum super Psalmum tricesi- mum tertium, concione prima, interpretantem ea verba, "Fere- batur in manibus suis: 11 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 invcnimus: ferebatur enim Christus in manibus suis quum dicerct, Hoc est corpus meum : ferebat enim illud corpus in manibus suis. 11 Non videbat Augustinus, quomodo hie locus ad literam in- telligeretur de Davide, quia nemo seipsum poterit portare in manibus suis. Ergo dicit locum intelligendum de Christo ad literam. Nam Christus portabat se manibus suis, quum in ccena traderet sacramentum discipulis, dicens, Hoc est corpus meum. (54) Ridlceus: — Quamvis 2 sciam ilium locum 3 scripturse aliter 1 (53) This speech stands thus in the Parker MS. Smyth: — Augustinus scribit de David quod ferebatur inmftuibus 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. 2 Parker MS. — Quanquam. 3 Parker MS. — locum ilium for ilium locum, and below meae scn- tentise for sententiae meae. APPENDIX I. 475 ab aliis legi secundum veritatem Hsebraicam, et aliter ex- poni ; tamen detur tibi expositio Augustini, et dico, quod sententise meae nihil adversatur. Nam Christus ferebat sese in manibus suis, dum sacramentum corporis sui traderet discipulis suis comedendum. Smithus :— Ergo verum est de Christo ad literam, quod (55) 4 ferebatur manibus suis? Bidlceus: — Ooncedo dictum esse 5 ab Augustino quod de (56) Davide non invenitur ad literam, quod ferebat sese in manibus suis, et 6 quod de Christo invenitur. Sed verbum illud ad literam, non recte refers ad id quod portabatur 7 . Debet enim ad eum qui portabat referri. Sentit enim Augustinus, quod nusquam legatur in sacris Uteris, quod carnalis ipse David filius Jessse portabat sese in manibus suis ; sed de Davide spirituali, 8 qui Goliath diabolum prostravit : hoc est, de Christo Servatore, Virginis filio, ad literam 9 bene invenitur, quod ipse portabat sese in manibus suis, quodam videlicet modo, nimirum 10 dum ferebat sui ipsius sacramentum: et verbum '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. RidlcFUs: — 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 literam non inventum de Davide, et de Christo invenitur [si de Christo invenitur], sed non invenitur nisi quando instituit sacramentum altaris in ultima ccena, ergo Christus ad literam et secundum figuram non ferebat sese [probably, for non secundum figu- ram,] et ita secundum sinceritatem et non secundum figuram Christi corpus est in sacramento altaris. s Parker MS.— esse omitted. 6 Parker MS.— at. 7 Parker MS. — portatur. 8 There is a blank in the Parker MS. where this clause "qui prostravit" should come in. 9 Parker MS. — omits ad literam. . io Parker MS. — nimirum sacramentum stands thus, nimirum divini sui ipsius sacramenti. 476 APPENDIX I. Smitfats : — Sed ferebat seipsum manibtis suis : ergo non solum figuram. Ridlceus : — Ferebat quidem seipsum, sed in saeramento; et Augustinus postremo addit " quodammodo," id est, sacra- mentaliter. Smitkus : — Tu non intelligis, quid Augustinus senserit, quum dicit " quodammodo." Sensit enim, se portasse in ccena ilia suum verum corpus, non in figura et forma corporis, sed sub specie panis. Ergo hie teneris medius, nee possis te extricare ex hoc labyrintho. ftfjy Treshamus : — Hie exorsus est dicer e, magno, ut videbatur, zelo commotus: et pro Papltnutio sese a ine haberi posiu- lavit, atque tit ad mat rem ecclesiam redirem vehementer orabat. Ego sane 1 initio, quia 3 hominem non cognovi, arbi- trabar fuisse* seni<-"t)im qui haberet zelum Dei, licet non secundum scicnt'xnn : if ilH cum omni mansuetudine et reve- rentia respondere caipi i Mi viiui IM mihi postea senl'nr, sub ovina pells delitescere vv?/>>/<> Y el cujus jam 8 (61) Parker MS. — the name of W^atson is prefixed. non nie- 9 Parker MS.— [ ] omitted. mini ' 10 Parker MS. — inserts vel jacentem. 11 Parker MS. — omits ea quce proponuntur. 12 Parker MS. — quasi dicat. 13 This marginal note as well as the word f alius' prefixed is omitted in the Parker MS. 14 Parker MS. — orientalis et occidentalis. 4/8 APPENDIX I. entis et Occidentis consenserunt in concilio Florentino unani- miter in doctrina eucharistise, quod sit in sacramento altaris verum et reale corpus Christi. Ergo tu dissentis ab uni versa ecclesia. (64) Ridlceus: — Nego 1 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 2 ea de re Gra?ci decernere voluerunt : licet hactenus, fatcor, ibi- dem convenerunt, ut liberum esset utrique ecclesia) receptum suum morem servare in pane azymo vel fermentato. Hie rursus (05 ) 3 Doctor Coleus clamat: — Tmo convenerunt de transubstan- tiatione panis in corpus Christi. (06) Ridlav.< j fractum et singularis audacia?. 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 modum, 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 haec gloriosa disputatio. Ridlcem ad Lectorem. Heec, amice lector, bona fide scripsimus, non quod ista^c eadem omnia, vel eisdem aut ordine aut forma verborum, me in scholis dixisse amrmaverim : nequaquam enim hoc clixerim : erat enim hoc turn impossibile .' ita eram turn, tanquam ursus catenatus, molossorum multitudine undique allatrantium cir- cumdatus et exagitatus : sed quod sciam, me ista aut ejus generis consimillima habuisse : et interdum credo istis, pro ea quae turn mihi oblata est dicendi tunc occasio, etiam com- 7 Parker MS. — this clause in brackets is omitted. 8 Parker MS.— est. 9 After this the Parker MS. finishes with the following sentence i Post disputationem cum Ridleeo Vuestonus haec habuit verba : Vidistis, viri fratres, preefactum hseresis nimirum animum, vidistis obstinatam audaciam ; vidistis inexpugnabilem, illabefactatam *, incon- cussam victricem veritatem. Vestra? ergo partes erunt, hsereses ex- pugnatas pi-Bcdicarc, victoriamque virtuti tribuere, et uno applausu clamarc: Vicit Veritas. * So in the Parker MS. apparently for illabcfactam. 480 APPENDIX I. modiora. Nam Deo sint gratiae, cujus hoc singulare beneficium fuisse agnosco, nunquam mihi aut ingenium praesentius, ant lingua promptius alicui negotio, quam ill! disputationi inse- ruisse sunt visa. 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 cum his quae jam scripsi repugnabit, vel in sensu et in surama 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 invido 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 viam tuam, in omnibus genti- bus salutare tuum. Scias insuper, amice lector, D. prolocutorem mihi in scholis inter disputandum publice promisisse, ut viderem re- sponsiones meas quomodo essent a notariis excepta?, 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 reli- quorum commissariorum et totius scholae Oxoniensis, scias, inquam, cum nihil horum in veritate pnestitisse. Quid igitur fidei istiusmodi hominibus, et ubi tales sunt judices, haben- dum sit in arcanis mysteriis Dei, qui in suis promissis tam palam factis, tain justo jure debitis, et in tam seriis rebus, neque Deum neque homines veriti, fidem fallere non erubes- cunt, ego prudentiorum judicio judicandum esse relinquo. Et nunc quid restat, nisi ut precemur, ut Deus ecclesia) sua? Anglicana? 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- nebantur, simpliciter subscribere) condemnavit nos omnes, me dico, Cranmerum et Latimerum (patres in Christo reverendis- simos, et nunc atque in aeternum mihi fratres charissimos) horrendissimae haereseos 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. Omnipotens Deus, qui causas hu- milium respicit, et solvere consuevit gemitus compeditorum ; ipse jam dignetur causam ecclesise sua3 Anglicanse respicere, atque ejus malis omnibus, pro sua immensa misericordia, finem brevi imponere dignetur. Amen. SI [RIDLEY.] SPEECHES FROM THE PARKER MS. IN THE LIBRARY OF CORPUS CHRISTI COLLEGE, CAMBRIDGE. /j\ Vuestonus: — Ego ostendam vobis quid per rcalem Christi prsesentiam intelligimus. Intelligimus semper ipsissimi cor- poris veram et corporalem praesentiam. /q\ Smithus hie allegabat canonem, quern dicebat esse Niceni concilii, per transubstantiationem est carnalis Christi prwsentia in eucharistia; cujus canonis verborum non memini, sed prorsus fiwifij erat canoni de eadem re Lateranensis coae'dii. Quamobrem negabam talem extare canonem in Niceno con- cilio. (0) Coins: — Non est taraen Niceni concilii, sed est Ephesiani. (10) Ridleius: — Negabam ullum talem canonem extare aut in Ephesiano, Niceno, Calcedonensi aut Constantinopolitano. Nam quid concilium Ephesianum habeat ea de re, bene memini. (11) Coins: — Afferatur liber. (12) Ridleius: — Afferatur, nusquam invenicmus. Turn quidam ([id sedebat ad mensam inter scribas, cujus nomen ignoro, dicebat esse in aliquo alio concilio ex recentioribus, et sic itum est ad alia. (13) Smithus: — Clirysostomus homil. xvii. ad Hebraeos. Chris- tus multis locis offertur, hie plenus Christus et illic plenus, unum corpus et una est hostia, non multee: ergo cum potest esse in multis simul locis, potest esse simul et in eodem temporis momento in ccelo et in terra. (14) Ridleius: — Concedo cum Chrysostomo, "una est hostia, et non multae." Et una est nostra hostia ab unitate illius unicn?, quam unam omnes nostra? repnesentant : ilia autem unica fuit, ea quae semel duntaxat oblata est in ara crucis, cujus omnes nostra? sunt sacramentalia exemplaria. Et quod dixit Chrysos- 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 sacramcntaliter, et plenum APPENDIX I. 483 esse in omnibus illis locis, non secundum corporalem assumptge 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 operamur. [Vide p. 458.] Harpsfeldus: — Chrysostomus ad populum Antiochenum, (17) Horn. ii. " Helias correptus in ccelum curru igneo, clamidem demisit suo discipulo Helisaeo, nee simul secum habere potuit: Christus ascendit in ccelum, et veram carnem secum assumpsit, et nobiscum in terris reliquit, sed non reliquit nisi in Sacra- mento altaris :" ergo, &c< [Vide p. 460.] Harpsfeldus : — Hilarius ait, Deus neminem fallit vocabulis, (23) qui est ipsa Veritas : verum ergo est quod dicit, dicit autem u hoc est corpus meum," ergo est corpus Christi. Bidleius: — Ooncedo tibi hsec omnia. (24) Harpsfeldus: — Quid tradidit Christus discipulis in ccena? (25) Bidleius: — Panem, corpus suum. (26) Harpsfeldus : — Tradidit illud quod jussit eos accipere, sed (27) jussit eos accipere corpus suum, et non panem ; ergo corpus erat quod tradidit, non panis. [Vide p. 464.] Ogletlwrpus : — Disparatum de disparato non potest prsedi- (29) cari : ut homo non est lapis, ita panis non potest esse corpus Christi. Bidleius: — In propriis locutionibus non potest, concedo, (30) sed in tropicis, qualis hcec locutio Christi in verbis comas, "hoc," id est "hie panis"" est corpus meum, bene potest, sicut ibi, Johannes est Helias, petra erat Christus. Christus etiam dicit de se, Ego sum vitis, etc. Vuestonus: — Theophylactus in Johannem vi. ait, Fit conver- (31) sio panis in carnem Dominicam, et quod illud quod Christus dedit, nos damus: illud autem non erat figura corporis, sed corpus ipsum. , De Theopliylacti auctoritate quid sentiebat Bidleius non (32) explicamt, neque enim admodum potuit tarn multorum wci- ferationibus exagitatus. Bespondet siwipliciter ad propositum locum Theopliylacti, 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- stantia panis, et substitutione corporalis substantia? carnis Domini. Et quod dicit " non est figura corporis, 11 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. 11 (33) 1 Hardingus: — [Hie sedebat ad mensam inter scribas:] qui sibi mndicabat lingua? Grwcw, ut mdebatur, notitiam, alle- gabat ex Theophylacto verbum Grtecum, quod vertitur, tran- substantiatur : hoc verbum, inquit, importat substantia) in substantiam conversionem. Ergo substantia panis conver- titur in substantiam corporis Christi. (34) Hull ins negat verbum illud Gracum earn vim habere, et citabat ex eodem Theophylacto alium locum, in quo idem Theophylactus utitur eodem verbo, dicens, nos transubstan- tiari in carnem Christi, sed absurdum est nos transubstantiari in carnem Christi. (35) Hardingus: — Christus dedit nobis suam veram carnem manducandam, sed nunquam cam dedit inanducandam nisi in ultima ccena et in sacramento altaris : ergo ibi est vera Christi caro. [Vide p. 465.] (41) Vuatso?ius: — Joh. vi. Qui manducat meam carnem et biblt meum sanguinem, in me manet et ego in eo: de qua mandu- catione intelligis esse dictum? (42) Ridleius: — De spirituali manducatione. (43) 2 [Quidam] Qusero an eucharistia sit sacrum a Domino institutum in ultima sua ccena cum discipulis suis. (44) Ridleius: — Concedo haec omnia ita se habere. (45 ) 3 Vuatsonus: — Quid est sacramentum ? (46) Ridleius: — Tritum est illud Au^ustini. Est invisibilis gratiae visibilis forma : alioquin quomodo sacramentum a mul- tis scriptoribus varie accipitur, credo tibi non esse ignotum. 1 (33) Compare p. 4G5. 2 The name of the speaker is omitted. 3 (45) See p. 471. APPENDIX I. 485 Vuatsonus: — Eucharistia est sacramentum novi testamenti, (47) habet ergo promissionem gratise : sed nulla promissio facta est pani et vino, ergo panis et vinum non sunt sacramenta novi testamenti. Ridleius: — Concedo ad eucharistiam pertinere gratiam (48) juxta illud " panis quem frangimus" nomen 4 communicatum, 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 comedit 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 gratise, nimirum communicationis spirituals corporis Christi com- municandse et largiendae, non pani aut vino, sed iis qui digne mysteria participant. Vuatsonus: — Unus panis et unum corpus multi sumus (49) omnes, qui de uno pane participamur : qusero, quomodo? in- telligisne de uno pane materiali, an divino corpore naturali Christi \ Ridleius: — De uno pane materiali, quod sacramentaliter ( 50 ) est corpus Christi : nam ecclesia diu consuevit uti uno pane in mensa Domini, et ille unus omnibus communicabatur : ita Dionisius vocat panem individuam, et Cyprianus testatur ilium saginari 5 corpus nostrum. Vuatsonus: — Quomodo possunt omnes de uno pane parti- (51) cipare ? [Vide p. 473.] 4 MS. — nom. 5 Probably for saginare. APPENDIX II. Articles 1 , jointly and severally ministered to Dit Ridley and Master Latimer, by the Pope^s Deputy. From Fox, Acts and Monuments, 1st Edition. In Dei nomine, amen, Nos Iohannes Lincolniensis, Ia- cobus Glocestrcnsis, et Iohannes Bristollensis, episcopi, per reverendissimum dominum Reginaldum, miseratione divina S. Maria* in Cosmedin sanctae Romanse ecclesise diaconum Car- dinalem, "Polum nuncupatum," sanctissimi domini nostri papae, et sedis apostolicse, ad serenissimos Philippum et Mariam Anglian reges et ad universum Angliae regnum legatum, autlioritatc sufficientc delegati ad inquirendum de quodam mgotio iiKjuisitionis hereticac pravitatis contra et adversus Hugonem Latimerum et Nicholaum Ridleyum (pro episcopis Vigorn:'>. Boaz not deceived by Ruth, 84. Bocardo, the prison described, 35!* ; accident in, 35!*. Bohemians demanded the Sacrament under both kinds, and said to have been refused (note of Fox thereon), n Boniface VIII., his Bull "Unam Sanctam ", 184. Books, those of Ridley taken away from him, 127; Ridley's given away, 165. Boume, 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, 303. 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, 391; 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 .Ministers of the Gospel, 80. 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, 106. Canterbury, Abp. ot, (Cranmer) his book, probably his book on the Sa- crament against Gardiner, 160; Abp. of, his book attributed to Kidley, 161 ; Lis book did not make the Sacrament to be a mere figure, 101 ; the Abp. of, a Patriarch in England, 203; the See of, mother to the other Bishoprics, 204. Capernaites, 175. ( 'ardmaker. Master, a martyr, 39 1. Carolos tad ius, his opinion of the Sacra- ment, 158. Carolus Magnus, 15!*. Catalogus Illustrium virorum, 15!*; Scriptorum Ecclesiasticorum, 159. Catechism counted heresy, 49; neces- ry for those who have arrived at years of discretion, 141; erroneously referred to by Fox, LOO; its clause • si visibiliter et in terra". 227 ; to be taught every Sunday and Holiday, Ml Catechumeni not allowed to be present at the Eucharist, 100. Cathari, ancient heretics, 120. Cecil, secretary to Edward VI., 333- 330. 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, 238. Chalice and wafer-cake taken from Ridley, 28!*. Charles the Bald, a book of Bertram dedicated to, 159; the brother of Lothaire the Emperor, 15!*. 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. Christ, whether his body received by INDEX. 515 the wicked or not in the Lord's Sup- per, 11 ; whether his body be offered by the Priest or not, 11 ; 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 words of, (Matth. xxiv. ), 64 ; 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, 178 ; 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, 308. Christ's Hospital founded by Edward VI., xiii. Chrysostom, St, 18. His testimony that the true body of Christ is not con- tained in the holy mysteries, 32 ; his Opus lmperfectum asserted to be spurious by the papists, 33 ; his opi- nion concerning Transubstantiation debated, 33 ; asserts that the nature of bread tarries in the Sacrament, 34; the genuineness of his Epistle toCaesarius disputed — Note B., 509; hisEpistola ad Cassarium Mon NoteB., 509; Antwerp Edition of— Note B., 509 ; Paris Editions of 1543, 1557, 1717— Note B., 509 ; his Opus lmperfectum —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 researches 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 hands 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 Ghost the guide of, 123; marks of, given by Ridley, 123 ; marks of, given by St Chrysostom, 123 ; the heavenly Jeru- salem, 123 ; the true, known only by the Scriptures, 123 ; not all that call themselves such are so, 124 ; forsak- ing of, what it is, 124 ; what was it in King Edward's days, 124 ; Lati- mer's "argumentum ad absurdum" concerning, 124 ; the, a visible body, 124 ; statements of the Antonian re- specting a Catholic or universal body, 125; contains good men and bad, goats and sheep, 125 ; has the pro- mise of Christ's constant presence, 125 ; has the power of binding and loosing, 125 ; for its sake Augustine believed the Gospel, 125 ; assertion concerning, that it allows the mass, 125 ; Ridley states the word is used in three senses in Scripture, 125 ; some- times for the body of all spiritual be- lievers, 126 ; sometimes for that out- ward society which hath the Sacra- ments, 126; sometimes, though rarely, for the synagogue of Satan, 126 ; this last-named church hath the greatest power in this world, even in Christen- dom, 126; doth not stand in men(opi- nion of Lyra, in Matth. cap. xvi . ),127 ; contains evil men in name only, 127 ; Gloss of the decrees upon, 127 ; not a judge but a witness, 127; too lightly esteemed by some in the days of St Augustine, 128 ; whether it may err, 129 ; whether the sounder part may be seen of men, 129 ; represented by Councils, 129 ; councils of the uni- versal church have not allowed the mass, 130; not represented save by godly men, 130 ; not always repre- sented by the greater number, 131 ; perilous to introduce innovations into,, 137 ; of the Jews, very corrupt in the time of our Lord, 137; burdened with ceremonies, 138; the true Catholic, how known, 150 ; the, hath never been idolatrous, as a whole, 235; some part of the, seduced by evil pastors, 235 ; ever held that Christ was in the Sacraments, 235 ; the, of the re- formed asserted by the Papists to be confined to Germany, Saxony, and England, 266 ; the authority of, touching rites and ceremonies, 269. Church, St Mary's, at Oxford, 255. Churchwardens, to keep order in Church, 321. Clare Hall, Cambridge, intention to 33—2 516 INDEX. incorporate with Trinity Hall, 327; Dr Madew, Master of, '327; full of Northern men, 327. Clement, of Rome, his decretal Epistle, 180. Clergy, only half reformed in the days of Edward VI., 59. Clinton, Lady, x. Coercion, reasonable when gentleness fails, 142. Cole, Dr, 191 ; questions Ridley, 227. Commission to try Ridley and Lati- mer, publicly read, 266. Commissioners, the Queen's, 156; all declared by Secretary Bourne to favour Ridley, 156; at Cambridge (1549), 169; of the king at Cam- bridge (1549), 171; had power to reconcile or degrade, 266. Committee to examine the offices of the Church, 31i;. Communion of Sacraments doth not defile a man, 121; English, not so gainful to papists as the Mass, 122; none to be admitted to, who will not confess the creed, 319 ; Holy, not to be made a mart of, 31'.i; to be cele- brated at a Table, 619 { the poor to be remembered at, 31!*. Conclusion to the reader after the con- ferences, 14M. Conferences with Latimer, 97 ; be- tween Ridley and Mr Secretary Bourne, 153. Confusion in memory made by many things, 11!!. Conscience not to be stifled, does not allow dissimulation, 66. Conscientiousness of Ridley and Lati- mer, 141*. Constantine the Great, his example commended, 9ft Constantine V. condemned Images, and prohibited them in churches through- out Greece and Asia, !»3. Constantine VI. restored Image-wor- ship, 94. Constantinople, a Patriarchate, 263. Constantius, 127. Contributions for idolatrous purposes unlawful, 66. Conversion in a Sacrament, what, 175. Convocations, English, variable in their decisions, 151. Councils, universal, not commanded, 132; have sometimes erred, 134; which approved of masses, heretical, 135 ; of Florence, began at Ferrara, 135; decrees the papal supremacy, 135; consented to by the Greek Em- peror, 135; of Milevs prohibited ap- fellations to transmarine Bishops, 36; of Carthage, held a. d. 397, withstood the Pope's claims, 136. Coverdale, his division of Ridley's ac- count of the Disputation at Oxford, 305. Cox, Master, at Frankfort, 3H7- Cramp-rings, what — Appendix IV. 501. Cranmer displeased those in authority, 59 ; repugning against the spoiling of church property, 59 ; has Jewel for his notary or reporter, 194 ; untruly said by the Judges to have stated the Catechism to be Ridley's work, '227; his examination at Oxford, 255; his dependence on Ridley noted by Brooks, 283. Creeping to the Cross prohibited, 520. Cresconius, 127. Croke, Dr, the Grecian, 373. Crome, Dr, 363. Cross, necessity of embracing Christ's, 71 ; creeping before — Appendix IV., 498. Cup, the, denied to lay Christians by the Roman Church, 23; denied in England, ,~>2. Curtop, Mr, 191, 237, et seq. Custom, ancient, at Cambridge, 171. Cuttles, or Cuttle-fish, simile of, 'M'<. Cyprian, St, asserts communion of Sa- craments not to defile a man, 121 ; quoted in favour of transubstantia- tion, 162; the passage explained by Ridley, 162; speaks of the wine in the Lord's cup, 204 ; claims for Christ the passover, 233; Erasmus saith, the worship of the Sacrament was prior to, 236 ; remarks of, on the bread of the Sacrament, 243 ; his treatise de Coma Domini, 243 ; de Lapsis, quoted by Grindall, 387. Cyril, St, condemned as a heretic, 134. Damascenus, Johannes, 206. Daniel — his Prophecy of Antichrist, 7*>. Date of the Oxford Disputation, va- rieties in, 189. "De Vera Differentia," a book by Fox, Bishop of Hereford — Note G., 512. Death in Christ's cause a high honour, Decrees, One in favour of the Pope's supremacy, 164; One declaring the Pope's supremacy necessary to be be- lieved under pain of damnation, 164. Decretals, their folly an argument against their genuineness, 180. Degradation of Ridley, 289. Derby, 382. Desolation, the abomination of, set up in England, 6.'5. Determination concerning the Sacra- ment, 1(17. Diana of the Ephesians, 305. Dirige, 55; what — Note C, 510. Dispensations, Popish, condemned, 418. Disputatio Habita Oxonii, 433. Disputation at Oxford, 187 ; impossi- ble to describe it, 304; like Robin- hood pastimes, 304 ; little else than hissing and shouting, 304 ; compared to the tumults stirred up against the Apostles by Demetrius the silver- smith, 304. Disputation between the Arians and INDEX. 517 the Orthodox, 305; at Oxford, re- ported by Ridley himself, 306. Disputations held at Cambridge (1549), 160; preserved by Fox, 169; 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," 25-27; explained by a simili- tude of a knife, 25. Diversity between Civil and Spiritual matters, 133. 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 Gardiner, (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 VI. a godly prince, 58 ; called by Latimer, Josiah, 131 ; founds three beneficial Institutions, xiii; his letter to Ridley — Appendix VI., 507. Election, Ridley's Treatise on, 368. Elements, adoration of, not mentioned in the institution of the Eucharist, 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 Epistle to John, Bishop of Jerusa- lem, translated into Latin by Jerome, 91 ; judges the presence of images or paintings in Churches to be contrary to Scripture, 91. Equitius the Deacon — Appendix IV., 500. Erasmus— his Epistle to the Brethren of Low Germany, 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, 239 ; grace pertaineth to, 239 ; a Sacrament of the New Testament, 239 ; bread and wine the Sacramental elements of, 240. Eugenius— a godly Bishop, 147. Eusebius, his Ecclesiastica Historia cited, 74, 144 ; his testimony against image worship, 85. Eusebius of Emesa, 200. Eustachius condemned as a 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, XXII., 164. Farewell of Ridley— date of, 395. Farrar, Bishop of St David's, a Martyr, 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, Dean of St Paul's , 1 55 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, 55. 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 Magister Sententiarium, 309 ; the 518 INDEX. adoration of the Elements, 309; asserts the reasonableness of Tran- substantiation, 310; 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, 336. Gelasius asserts that their original na- ture remains in the Sacramental Ele- ments. De duab. nat. Christ, cont. Eutych.etNest., 44; Bishop of Rome before the corruption of that See, 44 ; his judgment on the Sacrament, 160. George, wearing of the — Appendix IV., 498. Gest, LOf, Glin, I)r, 100. Gloss of a lawyer on " Statuimus", 36. Glover — his martyrdom, 384. Glynn, Dr, an old friend of Ridley's, 34; very contumelious against Rid- ley, 235 ; desired pardon from Ridley, 85. God, the searcher of hearts, 08] what it is to trust in, 68; his wonders in our time unnoticed by us, 75; un- changeable in power and goodi 75 ; favourable to his people, as much in adversity as in prosperity, 75; the only stay of the country. 1 i:'». 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, gTeat slackness among the people to, 60. Gospel, he who will not obey, must obey the Law, 142. Gospellers, 0; all degrees of, in king Edward's days, very corrupt, §0. Gower and Chaucer, Dr Turner's opinion of — Appendix III., 490. Gregory, St, entitled the Great, allows the setting up of images in Churches, 92 ; a bishop of Rome, 263. Grey Friars, Church of, near Newgate, xiii. Grimbold,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 Westminster, 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., 49:?. 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, 42:i. Hegcsippus, an ecclesiastical historian, cited, 220. Henry VIII., his argument against giving the cup to ttie Laity, 106 ; the same answered by Latimer, lllli. Heresies, dangerous, abroad in the world, 867. 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, 8:.. Hilary asserts Christ to be the only Peace of the Church, 120 ; his saying on God\ 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, hislife of Jewel quoted, xi. Hunnericus, a tyrant of the Vandals, 147; commits his authority to An- tony, 147. Hunsden, in Herts, x. Huss, his opinion of the sacrament, 158. Idolatry, general inclination of man to, 83. Images, none allowed in the Jewish INDEX. 519 Tabernacle, 84; in Churches, con- demned by God's word, 86 ; danger- ous to the unlearned, 86; testified against byAthanasius, Eusebius,Ter- tullian, 86 ; unnecessary to the learn- ed, 86 ; their ill effect not sufficiently counteracted by sincere preaching, 86 ; rightly termed Meretrices, 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 Epiphanius, 91 ; in Churches, not things indifferent, 00 ; broken down by Serenus Bishop of Marseilles, 92; allowed by Gre- gory the Great, 92 ; condemned by Valens and Theodosius, 93; abolish- ed by Leo III., 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 than mischief, 133. Infant baptism denied by some, 367. Injunctions given to the Diocese of London, 319; popish, forbidden, 319. Innnocent 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. Irenaeus 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, " conficere corpus Domini," 180. Jewel, afterwards Bishop of Salisbury, Cranmer's Notary, 194; his answer to Harding, 262. 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 testimony againstlmage- worship, 88. Laity might, if they demanded it, re- ceive the Sacrament under both kinds (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; his poor attire, 293 ; salutations between him and Ridley, 294 ; receives gunpowder after being chained to the stake, 297 ; comforts Ridley, 297 ; his last 520 IXDEX. prayers, 21)/; his death, 298; the lamentation of the people at his death, 21)9 ; report of his ill-health, 316. Latin spoken by the Priests gaineth the opinions of 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. Lay ton, William, Prebendary of St Paul's, 331 ; Richard, Prebendary of St Paul's, 331. Legates of the Pope presidents of the second Nicene Council, 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, ML LeoVI., called Philosophusand Sapiens 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, H2. Letters ot Ridley, 888; from Kidley to the Protector. 327; to Hid lev from the Dean of St Paul's, 828; from the Duke of Somerset, concerning the visita- tion, .'523 ; from Ridley to Sir John Chekc, 831 ; to the Preachers in his Diocese, 334; to I >r Parker, command- ing him to preach, 888 ; to Sir .John - Gate and Sir Wm. Cecil, :'»:!»; ; to West, sometime his Chaplain, : to the brethren remaining in cap- tivity, 342; the same in Latin, 346; to the Brethren which constantly cleave unto Christ. .".4!i ; the same in Latin, 882; to Bishop Hooper. 888; the same in Latin, 357; to Bradford, 888, 888, 868, 887, 889, 871, 877,879; to Cranmer and Latimer, 881 ; to Cranmer, 868 ; to Iiemeher, 372, 888, 382; to Dr Weston, 375; to Wm. Punt, 377 ; to Mrs G lover, 383; Augustine Berneher to Ridley, 381; Grind*]] to Ridley, 386; Ed- ward VI. to Ridley — Appendix VI., 507 ; Stephen Gardiner to Ridley — Appendix IV.. 4!)"»; the Protector to Ridley — Appendix V., .505; Dr Tur- ner to Fox— Appendix III., 487. Lever, his faithful preaching, ."■!). Liberius, Bishop ot Rome, 127. Lieutenant, the, of the Tower, 155. Lifley, a glover, his tidings, 373. Lincoln, the Bishop of, claims that Ridley should take off his cap, 258 ; the Bishopric of, the first in England in dignity, 283 ; the See of, mother to the See of Oxford, 264 ; partof the See of, made into the See 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, 31 ark 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,!*; 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 but as in a mystery (theory of certain Papists), I ; duly administered in Edward VI*i 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. Madew, Dr, 169. Magistrates told their faults in King Kd ward's days, 88* Majesty, the divine, not absent from the divine mysteries, 251. Manichees, 8881 Marcellus — Appendix IV., 500. Marcion, 200. Mare Mediterraneum, 263. .Mark, what is the Beast's, 88. 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 Laity, 103; a servile serving of the holy sign, 106; proved to be INDEX. 521 evil by its acceptance among the 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, 112; 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, 129; — Note E., 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, 169. 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. Moreman, Dr, his answer in the Convo- cation House, (side note), 36; Dr, 363. Morgan, Sergeant, his madness, 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, Gardiner's opinion of, 314. Ncwcourt, his repertorium cited, 331. Nice, Council of, collected out of the Fathers, 248 ; a great authority, 248 ; a forged Canon 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. CEcolampadius, 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, 29 ; 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 faith 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, filthy soil of, 150. Pardoners, 55. Paris, University of, iii. Parishioners to behave reverently in Church, 321. 522 INDEX. 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 form of words as to the Sacrament which he had before by word given to the Corinthians, 19; beheaded by Nero, 76; 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, 155. Perin, his sermon on the Sacrament, 309. Peine, 160. Peter Martyr, ix. Peter, St, cruciHed by Nero, 76; said to have beheld Christ after his ascen- sion, 221. Petronius wished to set up an image in God's temple, 85; opposed by the Jews in m» doing. Petrus Crinitus, his book " de honesta disciplina," IS, Pharasius, Patriarch of Constantinople, 93. Pharisee*, !t. Philip, King of Spain, titular King of England, 394. Pie, Mr, 191. Piers Plowman. Dr Turner's opinion of — Appendix III., 494. Pi. ^hius, N7, Pilate opposed by the Jews when he wished to set up an image in (Jod's temple, 15. Pilkington, 167. Piteous lamentation, the date of its first publication (note), 80. Placebo, 55 ; what — Note C, 510. Plessy, du — Note A., 569. Punitentes, not allowed to be present at the Eucharist, 160. Pole, Cardinal, Legate a latere, 856 ; Deacon of St Mary in Cosmedin, 27<> ; ambassador to France and Germany, :::»4. Pollard, 169. Polycarp, St, his answer to the chief ruler, 144. Pontianus, his decretals, 160; expres- sion ; his plate eft in his bed-chamber, 426; Or Lancelot, ;> preacher, 367 ; Thoi Of the Bull Head in ( heape, 991; Robert— Appendix III., r. Rogers, John, Prebendary of St Pan- CIMj 991 ; the English Marian Pro- torn arty r, 380. Rome asserted to be Antichrist. 99 ; the Babylonical beast, 69 ; Babylon, 53 ; the great whore, 53; condemned by Peter and John, 53, 54 ; all things venal at, 54 ; the laws of, unrighteous, M ; 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, 66 ; Bishop of, 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 pnmars 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, 11; whether adoration be due to it, 11 ; 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, Matthew and Mark, 17; the substance of the bread unchanged, 18; differences between Matthew and Luke as to the words used at its in- stitution, 18; of the blood abused in the Latin Mass 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, 289. Sacraments, how there is grace pertaining to, 999 ; no promise made to the mere symbols of, 240 ; not bread and wine, 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, 906; nourishing quality of, 2(15; uniting auality of, 2(15 ; the similitude in— of issimilar things, 205 ; not to be admi- nistered save by lawful ministers, 321. Sacramentaries, what, 175. riiice, Latimer asserts that Christ made none in his last Supper, 111, 112; wherein it consisteth, 211 ; one in all places, 21»;. Salt, conjuration of, to be health to be- lievers, 107. Sampson, Mr, a preacher, 337. Sanders, 380. Scala Ccrli, what— Note C, 510. School, Divinity, at Oxford prepared for the trial of Ridley, 998. Schools at Oxford, shameless treatment 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, 1 18 ; 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, Bishop 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 reasoning of Gardiner, 311 ; his opinion on the Mass, 311 ; denies, by implication, the sufficiency of Christ's sacrifice, 311. Smith, Mr Secretary, 328. Smithfield, xiii. Socrates, his Historia Ecclesiastica cited, xiii, 132. Sorbonical 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 III., 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 Sacraments, 38 ; accused by the Papists of writing carelessly, 38 ; calls bread " a repre- sentation of the Lord's Body," 38 ; his testimony 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 determination 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 /xerao-- Toix^t-ovTai, 230 ; asserts that Judas tasted the Lord's flesh, 247. Thomas Aquinas, 309. Thomas, Mr William, 321. Thorp the Martyr — 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; "argumentum 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 meum," 26 ; takes place at the last syllable "urn," 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 to Scripture, 171; passages of Scripture cited against, 172 ; second ground against, 173 ; condemned by the Fathers, 173 ; — by Dionysius, 173 ; — by Ignatius, 173 ; — bylrenaeus,173 ; — by Tertullian, 173;— by Chrysos- tom, 174 ; — by Cyprian, 174 ; — by Theodoret, 174 ; — by Gelasius, 174 ; —by Hesychius, 174;— by Bertram, 28 INDEX. 1/4 ; — contrary to the nature of a Sa- crament, 175; this proved by Cyprian, 173; — by Rabanus, 173;— by Chry- sostom, 173 ; contrary to the Creed, 176 ; proved so by St Augustine, 176; discussed at Oxford, 185 et seq.; ap- plicable as much to the wine as the bread,204 ; contradictory to itself,218 ; rejected by the Eastern Church, 237. Tresham,Dr, 191 ; prayeth for Ridley's conversion, 245 ; styled a "fox under sheep's clothing," 245; cites a decree of the Lateran Council, 245; an- swered by Ridley as to the authority of the said Lateran Council, 24*!. Trinity Hall, Cambridge, intention to incorporate with Clare Hall, 987 I Stephen Gardiner, Master of, 827. Trithemius, his Catalogus, 1 •"•!*. Troubles in England, France, Ger- many, and Italy, through the contro- versy concerning the Sacrament of the Eucharist. Truth needeth not to be maintained with lies. Id. Turner, Dr, his book, "Mistres- M i-sa," Note D., 511. Tychonius, his rule concerning the Church, cited by St Augustine, 126. Tyndale or Tynedale, 14 " Unio Dissidentium," Appendix III., Unity in evil not to be desired, 121 ; antiquity and universality, 15*!; in the Church, as to the Sacrament, forty years before Ridley, 168; in a Sacrament, what, 17"'; Nutrition and Conversion necessarv to a Sacrament, 175. Universality has a double meaning, IK, Vandals, their persecuting spirit, 147- Valens condemns the setting up of images in Churches, 93. Valentinian took patiently the speeches of St Ambrose, 9*!. Vane, Lady, 884. Variations of Stephen Gardiner from other Papists, 807; from himself,311. Varro commended by St Augustine, 89; his testimony against Image- worship, ii'.t. Vavisor or Vavisour, 160. Verses on the Knowledge of Christ, 124. Victor dePersecut. Afrorum, cited, 147. Vitrilius, his judgment concerning Christ's presence, 177; his opinion on misapplication of Scripture, 173. Vincentius Lirinensis, his judgment concerning the Church, 268. Visitation to the University of Cam- bridge, 328. Waldenses, Confessio Fratrum Wal- densium, 374. Ward, Mr, 191 ; attributes the Cate- chism of 1553 to Ridley, 22(1. Warner, Dr, note concerning him, 292. Watson, Dr, 181 ; charges Ridley with absurdity, 242. Warcup, Mrs. 309, 382. Water, conjuration of, to chase away devils, 197 ; first consecrated by Alexander I — Appendix IV., 500. Wendy, Dr Thomas, Physician to the king, 168; Commissioner at Cam- bridge, 154!), 166. West, his letter to Ridley, 337; replied to by Ridley, 337; judgment of Ridley's preaching, 339. Weston, 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. 22*!; says that Rid- ley compelled him to subscribe, 22*!; calls Ridley the author of a certain heresy, 22*!; repeats Curtop's argu- ment in English, 237; replied to by Ridley, 23/1 dissolves the disputa- tion, 251 ; claims a triumph over Ridley. 288. WhartOO, 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, 8881 misrepresents some words of Ridley, 2*!(l ; persuades Ridley to return, 260 ; cites St Augustine in favour of Roman supremacy, 286, Wicklifie, 188. Williams, Lord, present to keep order at the burning of Ridley and Lati- mer, 298. Wilkinson, Mrs, 809. 382. Willowmont or Willymott, origin of the name — Appendix III., 492. Willymotswick, the seat of the Ridley family, i. Winchester, Bishop of, Chancellor, 394 ; ambassador to France and Ger- many, 894. Worcester, Bishop of, 359. Words in Scripture must be taken with their meaning, 157 ; Wordsworth, Dr, his note on the bi- shops' book — Note F. , 511. World, three parts of the, 279. Wroth, Master, 338. Vork, 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 the early Christians to nave had no images, 88. <£ SUPPLEMENT. Articles to be inquired of in 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 1 . 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 tcord; be instant in season, out of season ; reprove, rebuke, 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. Q 1 There was nothing else of moment done this year (1550) in relation to the church, save the visitation made of the diocese of London by Ridley, their new bishop. 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 he writes that on that day Sir John Yates, the high sheriff of Essex, was sent down with letters to see the bishop of London's injunctions performed, which touched the pluck- ing down of superaltaries, altars, and such like ceremonies and abuses; so that the visitation must have been about the beginning of June. Burnet, Hist. Reform. Vol. n. p. 325, part 2, p. 24. See also Strype Memor. Vol. n. part 1, p. 355 ; also Collier, Eccles. Hist. Vol. n. p. 304, and Cardwell's Documentary Annals, Vol. r. p. 77. Ed-] 34 f RIDLEY.] [SUPPLEMENT.] wo 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 adultery, fornication, incest, bawdry, or to be vehe- mently suspected of the same, common drunkards, scolds, or be common swearers and blasphemers of God^ 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 cure to an able minister. And if he may dispend yearly X i I .. 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 X'c, whether he doth find one scholar at either of the Universities, or some grammar school, and so for every other hundred pound 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 your minister, having licence thereunto, doth use to preach ; or, not licensed, doth diligently procure other to preach that are licensed : or whether he refuseth those offering themselves that are licensed ; or absenteth himself, or causeth other to be away from the sermon, or else admitteth any to preach that are not licensed. Whether any, by preaching, writing, word or deed, hath or doth maintain the usurped power of the bishop of Rome. • a hinderer. Whether any be a letter a of the word of God to be preached or read in the English tonjme. 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 INQUIRY. 531 Whether any do preach and defend, that private persons may make insurrection, stir sedition, or compel men to give them their £oods. Whether the curate doth admit any to the communion before he be confirmed, or any that ken not the Pater Noster, the Articles of the Faith, and Ten Commandments in English. W r hether curates do minister the communion for money, or use to have trentals of communions. Whether 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 be 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 infants. Whether any be married within degrees prohibited by God's law, or separate without cause lawful, or is married without banns thrice first asked three several holy -days or Sundays openly in the church at service time. Whether 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 curates 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 SUPPLEMENT. matins, or even-song, ministration of sacraments, or open prayers, than is set forth in the book of common prayer. Whether your curate, once in six weeks at the least, upon some Sunday or holy-day, before even-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. Abrogated. Whether any useth to keep abrogate b holy-days or private holy-days, as bakers, shoemakers, brewers, smiths, and such other. Whether 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 common prayer appointed. Whether there be any images in your 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 Kidley to Sir William Cecil. State Paper Office — Domestic. Printed in Tytler's Letters illustrative of the Reigns of Edward VI and Mary, Vol. n. in fine. \6th 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- ble spoil that was 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 re-edified; forsooth, I do not doubt but you were 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 I had refreshed my spirit with once or twice reading over of your letters I Jesus ! thought I, if God had appointed 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 his purse, 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 6th of Sept. 1551. Yours in Christ, NIC. LONDON. Extract of a Letter preserved by Dr Covel, and printed by him in his "Brief Answer to J. Burge's reasons," &c. &c, 1606, p. 69. Also, Strype, Life of Archbishop Grindal. Ed. 1710, pp. 19, 20. Gloucester Ridley's Life of Bishop Ridley. Ed. 1763, pp. 593, 4. MSS. Emm. Coll. Bib!. Cantab. Ridley to Grindal, about the Frankfort contests. " Alas ! 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 1 ] reasons; 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 sanguinem et sudorem" [ mm g wm t wm smlorem] 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 would he in that case should be done? Peradventure he will say, it is better then to let them die without baptism. Sir, for this his 'better'' what word hath he of the scripture I and if he hath none, why will he not rather follow that that the sentences of the old ancient writers do more allow, from whom fto dissent without a warrant of God's word I cannot think it any godly wisdom? And as for the purification of women, I ween the word pmriji cation 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 things unlawful, but to their people 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 I 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, that 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 T might have done so much with [} These words are probably a gloss of Dr Corel's, but they are pre- served both by Strype and Gloucester Ridley.] LETTERS. 53/> our magistrates, I would have required Mr Alasco 2 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 know, without lodging, in the streets of London, both hungry, 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 under one roof. Sir, there is a wide, large, empty house of the king's majesty's, called Bridewell 3 , that would wonderfully 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 hearty friends, who would heartily speak for him, he should un- doubtedly speed at the king's majesty's hands. Sir, I have promised my brethren, the citizens, to move you, because I do take you for one that feareth God, and would that Christ should lie no more abroad in the streets 4 . \y Alasco, or John a Lasco, an eminent Polish reformer, who was placed at the head of all the foreign reformed congregations in England. Ed.] P See Biographical Notice, p. xiii. Ed.] Q 4 Gloucester Ridley does not state whether he possessed the original of this letter, nor does he mention whether he gives the whole or a part only ; hut as it appears that Bishop Ridley wrote about the 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 the 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. Farewell, Shoame [Sohamj 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 1 did not, nor indeed could abide in thee, and also for that he 1 whom the college and T placed in thee after my giving over, now, as I hear 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. [^ The living of Soham was occupied by Ridley from a.d. 1547 to a.d. 1552. The tdvoWBOn was presented to Pembroke College by Henry VI. a.d. 1461, but some difficulties arose as to the legality of the convey- ance, and the bishop of Norwich claimed the advowson. In 1502 the Master and Fellows presented ( >livcr Coren, Coryne or Curwen, a Fellow of Pembroke College. In January 1.528 Richard Gauston, not a Fellow, was presented, and it does not appear by whom ; exchanging with Oaten 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 tlie 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 the presentation was claimed by Pembroke College for Ridley, then Master, and by the bishop of Norwich for Dr Spenser. Ridley appeared forthwith as plaintiff v. the bishop of Nor- wich and Spenser, in the Court of Kind's Bench, in a case of "Quaiv impedit," and in Easter Term, 1 Edward VI., judgment was given in Ridley's favour. He was himself at once presented by the trustees before alluded to, and instituted on the 17th of May, 1547. Richard Hebb, Fellow of Pembroke College, succeeded Ridley, and was instituted on the 5th of September, 1552. Ed.] LETTERS. 537 Tico Latin Letters* immediately preceding Ridley's to Brad- ford, Letters XIV. and XXXI. of this edition ; hut without the name of the icriter or the person to whom sent. MS. ii. ii. 15. Emm. Coll. Biblioth. No. I. Quid tu, carissime frater, ex musca elephantem facere conaris \ Mitte, pr[ecor] rt , istas; istiusmodi enim scribendo certe tu mihi os obstruis, ne vel tuam erga me et fratrem meum bonitatem agnoscere libere audeam, vel tibi gratias agere, ne vide [licet] videri possim ant tuo errore delinitus agnoscere qua? scribas, aut tibi imposterum amplius errandi occasionem qualemcunque praebere. Omissis igitur omnibus istiusmodi se- cularibus oblectamentis, laboremus sedulo, frater, unusquisque pro sua virili, decertant[es] fidem adjuvare. Ingentes Deo habeo gratias per Dominum nostrum Jesum Christum, qui istud animo suggessit tuo, ut quod ego jamdudum a Deo mi dari obnixe precarer, ipse jam tua sponte mihi ultro offeras, imo a me vehementiss[ima] oratione efflagitas, hoc est, tran- scribendi operam meas qualescunque lucubratiunculas in ne- gotio nostra? Christiana? fidei tuenda 1 , rogasque uti tibi eas P These two letters are attributed to Ridley, though bearing neither the name of the writer nor of the person to whom sent, first on account of the internal evidence contained in the former of the two, and secondly on account of their position in the Emmanuel MSS. It appears pro- bable that they were one or both addressed to Bradford. The former alludes to the rumoured treachery of Grimbold, a rumour which proved but too true. It mentions the annotations on Watson's two sermons, which are known to have been the work of Ridley ; and it seems likely that one of the "duo tractatus" referred to in a previous paragraph was the lost and deeply to be regretted treatise on Predestination and Election. If this conjecture be correct, then it is quite certain that the former of the two letters was addressed to Bradford ; 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 Bradford as the writer, and to Ridley as the person addressed. Ed.] P In these two letters the parts inclosed in brackets 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 velim; atque in quo mihi vehementer gratifi- caris, in eo dicis me te mihi arctiore vinculo astricturum. Ergo, frater, ego libenter tibi communicabo qusecunque habeo ; habeo autem nonnulla, qusedam vero Latine, quaedam autem Anglice scripta, omnia autem ad tuendam sinceritatem nostras Christianae religionis, quam Satan modo tarn multis et validis- simis modis conatur funditus subvertere et profligare. Mitto tibi hie duos tractatus Anglice scriptos, alterum in libello ligato, alterum vero in schedis aliquot nondum collig[atis] : in legendo autem aut transcribendo libello ligato ne scriptor erret, scias exordium illius tractatus haberi fo. 44, et qua? praecedunt annotata ex aug° dno rejxmi . . . in suo loco proxhne p* lyle 8 Mitto etiam hie tibi alteram cxhortatoriam epistolam scriptam Latine ad fratres qui Christum cum cruce amplec- tuntur. Denique mitto etiam tibi illos duos sermones quos in aula \\ atsonus habuit coram Regina anno superiori in qua- dragesima ; in quibus vehementer laborasse videtur, (ut est vir acris ingenii,) fraudcin facere simplicioribus, et imperitioribus (ne veritatem agnoscere nt, imo ut pro luce tenebras, pro veri- tatc errorem amplecterentur) verba dare: mitto namque tibi illos cum meis annotationibus, sed non absque Theseo ; id quod tibi inter legendum facile, scio, constare potent. Nunc, frater, quum ista qualiacunque non sine aliquo labore in hunc modum collegi atque in ordinem redegi, uti milii (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 qune adhuc apud me sunt (si ea vol 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 ille aliquid transcriberet. Sed valde timeo ne incautum denuo opprimerent, atque inde in ilium amplius saeviendi occasionem arriperent. Precor ut ilium jubeas esse forti animo ; nihil enim est prorsus quod vereatur. Si enim verus est rumor quem de Grimbaldo jam spargunt, * • Grimbaldi causa multum doleo ; ceterum ad fratris mei causam, scio, ne tantillum quidem pertinet. Bene vale, frater in Domino carissime. LETTERS. 539 No. II. Quod tarn diu apud te tacuerim, in causa erat mei hujus, quern nunc ad te mitto, partus diffusior labor. Et quanquam parturivi jam diu, nihilominus nunc edo (furor !) profecto rude quiddam ac informe et multa politura indigum. Ceterum quia novi te meorum laborum (quibus, Deus mi testis est, quam 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 transcriber placet, et id tibi licebit quoque. Non tamen nunc mittam omnia quae huic tractatui apponere decrevi; verum quia nondurn adsunt omnia scripturae loca, quibus hunc meum tractatum tanquam munimento et vallo corrob[or]are con- stitui, pro mei animi summa collegi. Postquam illud ab- solverim, time relegam quod scripsisti prius, et tuum tibi librum remittam. De libello cujus mi legendi copiam fecisti, in quo duo tam dissidentes scriptores inter sese collati sunt, scias me cum ingenio ac eloquentia ejus qui scripsit multum delectari, turn hoc vero mi maxime placere, quod scriptorem illius libelli in- telligam esse verse pietatis studiosum, et sinceritati verbi Dei ex animo favere ; quern precor Deus animum illi exaugeat atque confirmet in aeternum. Bene vale, frater in Domino carissime. Tractatus nostri indicem invenies ad finem adjectum, fo. 47, et ex ejus lectione facile videbis summam totius tractatus et rerum omnium quae in eo tractantur. Translation of the foregoing two Letters. No. I. Why do you try, 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 brother, 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 T 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 your transcribing 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 10 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. I here send vou 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, u ex avq" duo rrponi" . . . . " in sua loco procnme p f h/h> 2"/ ,r I send you here also another exhortatory epistle, written in Latin to those brethren who have embraced Christ with his cross. Lastly, I send vou also those two sermons which Wat- m »n 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 darkness for light and error for truth. These however I send you with my annotations, but LETTERS. 541 not without a clue, which 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 me, 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 you wish to transcribe them, do so at your earliest convenience, and send me back my copies of them ; and then you shall have whatever remaining writings I have, should you desire either to read or to transcribe them. If I dared to send anything to my brother, who is now I think 1 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 him in some incautious moment, and thence take occasion to exercise still greater severities upon him. I pray you, bid him be of good courage, 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. That 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 means 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 vou, 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, I 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 written, and will 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 ( rod'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. 548 Note on the Treatise on Image 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 likely 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. Ed.] Note to " Variations of 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, published in 1580, it is thus described in the title-page: "In the end is added certain notes, wherein Gardiner varyeth both from himself and other papists gathered by the said Archbishop." Cranmer in his Answer to Gardiner (Jenkyn's edition, Vol. m. p. 221) mentions some of the last-named prelate's sophistries, saying, " which here for shortness of time I will omit at this present, purposing to speak of them more hereafter :" he might by this expression signify his design to make some such collection as this present one. Ed.] )i 14 DAY USE RETURN TO DE$£ FROM WHICH BORROWED LOAN K^fJKIflT This book is due on the last date stamped below, or on the date to which renewed. Renewed books are subject to immediate recall. BEC'DLO FEB 2 s • ' JILL JUN n 3 1996 U.C. BERKELEY JUN 05 ^ Wf i ( -^ 1 73 -io AM 3 7 \. IVED ION DEPT. LD21-35m-8,'72 (Q4189sl0)476 — A-32 General Library University of California Berkeley U. C. BERKELEY LIBRARIES CDSV^flVflfl 1 ! JZUtZ C~7\ ~> -. THE UNIVERSITY OF CALIFORNIA LIBRARY