your lordship said) from the council to my lord of Winchester, to exhort him Mary. to receive also the true confession of justification; and because he was very refractorious, I said to him, Why, my lord, what make you so great a matter A.D. herein? You see many Anabaptists rise against the sacrament of the altar; J 1555. pray you, my lord, be diligent in confounding of them;' for at that time my lord of Winchester and I had to do with two Anabaptists in Kent. In this sense I willed my lord to be stiff in the defence of the sacrament against the detestable errors of Anabaptists, and not in the confirmation of that gross and carnal opinion now maintained. charged stantia "In like sort, as touching my sermon which I made at Paul's Cross, you Ridley shall understand that there were at Paul's, and divers other places, fixed railing falsely bills against the sacrament, terming it 'Jack of the box,' the sacrament of the to preach halter,' 'round Robin,' with such like unseemly terms; for the which causes, transubI, to rebuke the unreverent behaviour of certain evil disposed persons, preached tion at as reverently of that matter as I might, declaring what estimation and rever- Paul's ence ought to be given to it, what danger ensued the mishandling thereof; affirming in that sacrament to be truly and verily the body and blood of Christ, effectuously by grace and spirit: which words the unlearned, understanding not, Ridley supposed that I had meant of the gross and carnal being which the Romish de- in his crees set forth, that a body, having life and motion, should be indeed under the sermon. shapes of bread and wine.' With that the bishop of Lincoln, somewhat interrupting him said: : Cross. mistaken "Well, master Ridley, thus you wrest places to your own pleasure; for Lincoln whereas St. Augustine saith, that the whole christian world is subject to the replieth. see of Rome without any limitation, and useth these words, In transmarinis, et longe remotis terris,' only to express the latitude of the dominion of the see of Rome, willing thereby to declare that all the world, yea countries far distant from Rome, yet nevertheless are subject to that see, yet you would wrest it, and leave it only to Europe. I am sure ye will not deny, but that' totus mundus' is more than Europe." eth to the Ridley:-" Indeed, my lord, if St. Augustine had said, 'simpliciter totus mun- Ridley dus,' and not added in transmarinis, it had been without limitation; but in answerthat he said, totus mundus in transmarinis partibus,'' all the countries beyond words of the seas,' he himself doth limit the universal proposition, declaring how far he Augusmeant by totus mundus.'' The bishop not staying for his answer, did proceed, saying: ·- "Well, if I would 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 now to dispute the matter with you, but only to take your answers to certain articles; and used this in the way of exhortation, in the which you interrupted me: wherefore I will return thither again. tine. returneth to his "Ye must consider that the church of Christ lieth not hidden, but is a city Lincoln on the mountain, and a candle on the candlestick. Ponder with yourself, that the church of Christ is catholica,' 'catholic,' which is deduced of kaτà dλov, oration. that is, 'per omnia:' so that Christ's church is universally spread throughout the world, not contained in the alligation of places,1 not comprehended in the circuit of England, not contained in the compass of Germany and Saxony, as 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 renounced it. For Two I am sure you know that there are two powers, the one declared by the sword, powers; the other by the keys. The sword is given to kings and rulers of countries; and the the keys were delivered by Christ to Peter, and of him left to all the successors. sword. As touching our goods, possession, and lives, we with you acknowledge us subjects to the king and queen, who hath the temporal sword; but as concerning (1) And why then do you alligate it to the city of Rome? the keys, A. D. Mary. matters of religion, as touching God's quarrel and his word, we acknowledge another head and as the king and the queen their highnesses do in all worldly affairs justly challenge the prerogative and primacy, so in spiritual and 1555. ecclesiastical matters they acknowledge themselves not to be heads and rulers, England, but members of Christ's body. Why therefore should ye stick at that matter, how sub- the which their majesties have forsaken and yielded? ject to the king, and how to Ridley "Wherefore (master Ridley) you shall not only not do injury to the crown, and be prejudicial to their majesties' honour, in acknowledging with all Christhe pope. tendom the pope's 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 their to submit highness. Thus if you will do, revoking together all your errors, acknowledging himself to with the residue of the realm the common and the public fault, you shall do the pope. that all men most heartily desire; you shall bring quietness to your conscience, exhorted Fear of punish before him. 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, acknowledging 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 maintaining your former heresies, then we must, against our will, according to our commission, separate you from us, and cut you off from the church, lest the rottenness of one part in process of time putrefy and ment set 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, except it otherwise please the king and queen's highness, you must receive punishment by the laws of this realm due for heretics. Then my Lord of Lincoln put off his cap.* "Wherefore, master Ridley, consider your state; remember your former degrees; spare your body; especially consider your soul, which Christ so dearly bought with his precious 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 judge's office; we only declare you to be none of the church; and then must you, according to the tenor of them, and pleasure of the rulers, abide their determination, so that we, after that we have given you up to the temporal rulers, have no further to do with you. Answer to Lin coln. The church place. "But I trust, master Ridley, we shall not have occasion 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." Then master Ridley, with often interruption, at length spake :— Ridley::-" My lord, I acknowledge an unspotted church of Christ, in the of Ridley which no man can err, without the which no man can be saved; the which is spread throughout all the world, that is, the congregation of the faithful; neither do I alligate or bind the same to any one place, as you said, but confess the same to be spread throughout all the world; and where Christ's sacraments tied to no are duly ministered, 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 you, that would have the church of Christ bound to a place, which appoint the same to Rome, that there, and no where else, is the foundation of Christ's church. But I am fully persuaded that Christ's church is everywhere founded, in every place where his gospel is truly received, and effectually followed. And in that the church of God is in doubt, I use herein the wise counsel of Vincentius Lyrinensis, whom I am sure you will allow, who, giving precepts how the catholic church may be in all schisms and heresies known, writeth in this manner: When,' saith he, 'one part is corrupted with heresies, then prefer the whole world before that one part; but if the greatest part be infected, then prefer antiquity. In like sort now, when I perceive the greatest part of Christianity to be infected with the poison of the see of Rome, I repair Great part of Christen dom infected with the church of Rome. (1) But that office you yourselves have assigned unto them. (2) He meaneth, in which general error can be finally. (3) The catholics do bind the church to a certain place, and that only to Rome. The protestants bind the church to no one certain place, but follow the confession of the word. (4) Vincentius Lyrinensis, cap. iv.-ED. to the usage of the primitive church, which I find clean contrary to the pope's Mary. decrees; as in that the priest receiveth alone, in that it is made unlawful to the laity to receive in both kinds, and such like. Wherefore it requireth that I A.D. prefer the antiquity of the primitive church, before the novelty of the Romish 1555 church. sons of the Ca Lincoln:-" Master Ridley, these faults which you charge the see of Rome withal, are indeed no faults. For first, it was never forbidden the laity, but that they might, if they demanded,' receive under both kinds. You know also, that Christ, after his resurrection, at what time he went with his 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 church had just occasion to Great readecree, that the laity should receive in one kind only, thereby to take away an opinion of the unlearned, that Christ was not wholly both flesh and blood under tholics to the form of bread. Therefore, to take away their opinion, and to establish prove the better the people's faith, the Holy Ghost in the church thought fit to decree, nion unthat the laity should receive, only in one kind; and it is no news for the church der one upon just consideration to alter rites and ceremonies. For you read in the Acts of the Apostles, that St. Paul, writing to certain of the Gentiles which had received the gospel, biddeth them to abstain, à suffocato et sanguine,' that is, from things stifled, and from blood; so that this seemeth to be an express commandment; yet who will say but that it is lawful to eat bloodings? how is it lawful, but by the permission of the church?" 6 Ridley:" My lord, such things as St. Paul enjoined to the Gentiles for a sufferance, by a little and little to win the Jews to Christ, were only commandments of time, and respected not the successors: but Christ's commandment, 'Do this,' that is, that which he did in remembrance, which was not to minister in one kind only, was not a commandment for a time, but to persevere to the world's end." But the bishop of Lincoln, not attending to this answer, without any stay, proceeded in this oration. Lincoln:-"So that the church seemeth to have authority by the Holy Ghost, whom Christ said he would send after his ascension, which should teach the apostles all truth, to have power and jurisdiction to alter such points of the Scripture, 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 to the tenor of the which we must proceed, proposing certain articles, unto the which we require your answer directly, other affirmatively or negatively to every of them, either denying them or granting them, without further disputations or reasoning; 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. Mary's Church, we will require and take your answers; and then according to the same proceed. And if you require a copy of them, you shall have it, pen, ink, and paper; also such books as you shall demand, if they be to be gotten in the university." ARTICLES, JOINTLY AND SEVERALLY MINISTERED TO DR. RIDLEY In Dei nomine, amen. Nos Iohannes Lincolniensis, Iacobus Glocestrensis, et Iohannes Bristoliensis, episcopi, per reverendissimum dominum Reginaldummiseratione divinâ S. Mariæ in Cosmedin, sanctæ Romanæ ecclesiæ diaconum cardinalem Polum nuncupatum, sanctissimi domini nostri papæ, et sedis apostolicæ, ad serenissimos Philippum et Mariam Angliæ reges et ad universum Angliæ regnum legatum-authoritate sufficiente delegati, ad inquirendum de quodam negotio inquisitionis hereticæ pravitatis contra et adversus Hugonem Latimerum et (1) The Bohemians required that, and were shent for their labour. (2) Argument:-The church did abrogate the precept of the apostles of strangled and bloodings: ergo, the church likewise hath authority touching the ministration under both kinds. Answer:-The precept of the apostles was but for a time, and for a purpose, by little and little to win the Jews. commu kind. Mary. Nicholaum Ridleyum (pro episcopis Vigorniensi et Londoniensi se respective gerentes, specialiter delegati, et contra et adversus eorum quemlibet inquirendoj proponimus, et articulamur conjunctim et divisim, prout sequitur.' A. D. 1555. Weston shooteth his bolt. 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 then 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 together. 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." 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 determinate 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 yet 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 disputations I had many things promised, and few performed. It was said, that after disputations! should have a copy thereof, 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 pretended great gentleness in giving me a time; but this gentleness is the same that Christ had of the high priest. For you, as your lordship saith, have no power to condemn me, neither at any time to put a man to death: so, in like sort, the high priests said, that it was not lawful for them to put any man to death, but committed Christ to Pilate, neither would suffer him to absolve Christ, although he sought all the means therefore that he might.' 113 Then spake doctor Weston, one of the audience : Weston:-"What! do you make the king Pilate?" Ridley: ། No, master doctor; I do but compare your deeds with Caiaphas's (1) The articles here follow in Latin in the First Edition, page 1362.-ED. (2) The Catholics promise fair, but they perform nothing. (3) The high priests had not power to put Christ to death, but they had power to commit him ta Pilate, neither would they suffer him to absolve Christ. deeds, and the high priest's, which would condemn no man to death, as ye will Mary. not, and yet would not suffer Pilate to absolve and deliver Christ." 1555. Lincoln :-" Master Ridley, we mind not but that you shall enjoy the benefit A.D. 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 affirmatively or negatively." Ridley::-"Seeing you appoint me a time to answer to-morrow, and yet will The protake mine answers out of hand, first, I require the notaries to take and write testation of Ridley. my protestation, that in no point I acknowledge your authority, or admit 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 show the causes which move me thereunto." Lincoln:- -“No, master Ridley, we have instructions to the contrary. We may not suffer you." Ridley :—“ I will be short; I pray your lordships suffer me to speak in few words.' Lincoln:-" No, master Ridley, we may not abuse the hearers' ears." 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?" And thereupon rehearsed the same. Ridley not to speak. Christ may be and how Ridley ::-" My protestation always saved, that by this mine answer I do not How the condescend to your authority in that you are legate to the pope, I answer thus: body of In a sense the first article is true, and in a sense it is false: for if you take really for verè, for spiritually, by grace and efficacy, then it is true that the said to be natural body and blood of Christ is in the sacrament vere et realiter, indeed really, and really; but if you take these terms so grossly that you would conclude not realthereby a natural body having motion, to be contained under the forms of bread ly, in the and wine, verè et realiter, then really is not the body and blood of Christ in the ment. sacrament, no more than the Holy Ghost is in the element of water at our baptism." Because this answer was not understood, the notaries wist not how to note it wherefore the bishop of Lincoln willed him to answer either affirmatively, or negatively, other to grant the article, or to deny it. sacra under one. and pro presence, Ridley:-"My lord, you know that where any equivocation (which is a word having two significations) is, except distinction be given, no direct answer can be made; for it is one of Aristotle's fallacies, containing two questions under Two one, the which cannot be satisfied with one answer. For both you and I agree questions herein, that in the sacrament is the very true and natural body and blood of Christ, even that which was born of the Virgin Mary, which ascended into The heaven, which sitteth on the right hand of God the Father, which shall come papists from thence to judge the quick and the dead: only we differ in modo, in the testants, way and manner of being: we confess all one thing to be in the sacrament, in grantand dissent in the manner of being there. I, being fully by God's word there- ing the unto persuaded, confess Christ's natural body to be in the sacrament indeed by do agree: spirit and grace, because that whosoever receiveth worthily that bread and only in wine, receiveth effectuously Christ's body, and drinketh his blood (that is, he is inade effectually partaker of his passion); and you make a grosser kind of being, being, enclosing a natural, a lively, and a moving body, under the shape or they dif form of bread and wine. Now, this difference considered, to the question thus How I answer, that in the sacrament of the altar is the natural body and blood of Christ Christ verè et realiter, indeed and really, if you take these terms" in dede and may be in really" for spiritually, by grace and efficacy; for so every worthy receiver ment, and receiveth the very true body of Christ. But, if you mean really and indeed, so how not. that thereby you would include a lively and a movable body under the forms of bread and wine, then, in that sense, is not Christ's body in the sacrament really and indeed." the man ner of fer. the sacra |