Mary. A. D. The Gloucester:-" If you would once empty your stomach, captivate your senses, subdue your reason, and together with us consider what a feeble ground of 1555. your religion you have, I do not doubt but you might easily be perduced to aeknowledge one church with us, to confess one faith with us, and to believe one religion with us. For what a weak and feeble stay in religion is this I pray you? Latimer leaneth to Cranmer, Cranmer to Ridley, and Ridley to the singularity of his own wit: so that if you overthrew the singularity of Ridley's wit, Brooks to then must needs the religion of Cranmer and Latimer fall also. You rememRidley. ber well, master Ridley, that the prophet speaketh most truly, saying, ‘Væ, væ,'' Woe be to them which are singular and wise in their own conceits.' words of exhortation of "But you will say here, 'It is true that the prophet saith: but how know you that I am wise in mine own conceit?' Yes, master Ridley, you refuse the determination of the catholic church; you must needs be singular and wise in your own conceit, for you bring Scripture for the probation of your assertions, and we also bring Scriptures; you understand them in one sense, and we in another. How will you know the truth herein? If you stand to your own interpretation, then you are singular in your own conceit: but, if you say you will follow the minds of the doctors and ancient fathers, semblably you understand them in one meaning, and we take them in another. How will ye know the truth herein? If you stand to your own judgment, then are you singular in your own conceit; then can you not avoid the 'væ' and 'woe' which the prophet speaketh of. Wherefore if you have no stay but the catholic church in matters of controversy, except you will rest upon the singularity and wisdom of your own brain, if the prophet most truly saith, Væ, væ,' Woe, woe be to them that are wise in their own conceit:' then, for God's love, master Ridley, stand not singular; be not you wise in your own conceit; please not yourself over much. How were the Arians, the Manichees, Eutychians, with other divers heretics which have been in the church,-how I pray you were they suppressed and convinced? By reasoning in disputations? No, truly, the Arians had mo places of Scripture for the confirmation of their heresy, than the catholics for the defence of the truth. How then were they convinced? Only by the determination of the church. And, indeed, except we do constitute the church our foundation, stay, and judge, we can have no end of controversies, no end of disputations. For in that we all bring scriptures and doctors for the proba tion of our assertions, who should be judge of this our controversy? If we ourselves, then, be singular and wise in our own conceits, then cannot we avoid the woe that the prophet speaketh of. "It remaineth therefore that we submit ourselves to the determination and arbitrement of the church, with whom God promised to remain to the world's end, to whom he promised to send the Holy Ghost which should teach it the truth. Wherefore, master Ridley, if you will avoid the woe that the prophet speaketh of, be not you wise in your own judgment: if you will not be wise and singular in your own judgment, captivate your own understanding, subdue your reason, and submit yourself to the determination of the church." This is briefly the sum of the oration of the bishop of Gloucester, by the which he endeavoured in many more words, amplifying and enlarging the matter eloquently with sundry points of rhetoric to move affections, to persuade master Ridley to recant and forsake his religion. To whom master Ridley answered in few words, that he said most (1) This is a rather favourite presumption with Romish arguers, as is apparent from the repeated reference to Luther's idea, that he was opposing the whole world alone (solus), just as if Luther's supposition-not unnatural in his circumstances-was equivalent to matter of fact. The contrary appears in the following extract: "Sic pugnavi, ut me solum esse putarem-sed ecce et mihi dicitur esse Domino reliquias suas salvas etiam in hoc tempore, et prophetas in abscondito servatos. Nec hoc solum dicitur, sed et cum gaudio ostenditur. Prodiit en! Wesselus (quem Basiliam dicunt) Phrysius Groningensis, vir admirabilis ingenii, rari et magni spiritûs, quem et ipsum apparet esse vere Theodidactum :-hic si mihi antea lectus fuisset, poterat hostibus meis videri Lutherus omnia ex Wesselo hausisse, adeo spiritus utriusque conspirat in unum." Luther. præf. in Wesseli Epist. ad Engelbert. Leidensem; which appears in the condemned list, vol. iv. p. €79. The latest and completest edition of Wessel's works (and in any shape they are rare) is entitled "Aura purior, hoc est M. Wesseli Gainsfortii, alias Basilii Groningensis, opera: publicavit M. F. Lydius:" Amstel. 1617.-ED. (2) The determination of the church is only that, whereupon our catholic men do ground their faith. A brief truly with the prophet, "Woe be to him that is wise in his own Mary. conceit;" but that he acknowledged no such singularity in him, nor A.D. knew any cause why he should attribute so much to himself. And 1555. whereas he, the bishop of Gloucester, said master Cranmer leaned to him, that was most untrue, in that he was but a young scholar in answer of comparison of master Cranmer: for at what time he was a young bishop scholar, then was master Cranmer a doctor, so that he confessed that tale. master Cranmer might have been his schoolmaster these many years. It seemed that he would have spoken more, but the bishop of Gloucester interrupted him, saying: Gloucester:-"Why, master Ridley, it is your own confession, for master Latimer, at the time of his disputation, confessed his learning to lie in master Cranmer's books, and master Cranmer also said, that it was your doing." Ridley to Brooks's could not science the pope's doctrine. Likewise the bishop of Lincoln, with many words, and gently Ridley holding his cap in his hand, desired him to turn. But master Ridley for his made an absolute answer, that he was fully persuaded the religion conwhich he defended to be grounded upon God's word; and, therefore, yield to without great offence towards God, great peril and damage of his soul, he could not forsake his master and Lord God, but desired the bishop to perform his grant, in that his lordship said the day before, that he should have license to show his cause why he could not with a safe conscience admit the authority of the pope. But the bishop of Lincoln said, that whereas then he had demanded license to speak three words, he was contented then that he should speak forty, and that grant he would perform. shooteth Then stepped forth Dr. Weston, who sat by, and said, "Why Weston my lord, he hath spoken four hundred already." Master Ridley his bolt. confessed he had, but they were not of his prescribed number, neither of that matter. The bishop of Lincoln bade him take his Ridley license: but he should speak but forty, and he would tell them upon more but his fingers. And eftsoons master Ridley began to speak: but be- forty fore he had ended half a sentence, the doctors sitting by cried and speak. said, that his number was out; and with that he was put to silence. After this the bishop of Lincoln who sat in the midst, began to speak as followeth : Lincoln:-" Now I perceive, master Ridley, you will not permit ne suffer us to stay in that point of our commission which we most desired: for I ensure you, there is never a word in our commission more true than 'dolentes et gementes: for indeed I for my part (I take God to witness) am sorry for you." Whereunto master Ridley answered, "I believe it well, my lord, forasmuch as one day it will be burdenous to your soul." Lincoln::-"Nay, not so, master Ridley, but because I am sorry to see such stubbornness in you, that by no means you may be persuaded to acknowledge your errors, and receive the truth. But, seeing it is so, because you will not suffer us to persist in the first, we must of necessity proceed to the other part of our commission. Therefore I pray you hearken what I shall say." And forthwith he did read the sentence of condemnation, which was written in a long process: the tenor of which, because it is (1) Note, reader, the extreme dealing of the papists. limited no words to See Appendix Mary. sufficiently already expressed before,' we thought meet in this place A.D. to omit, forasmuch as they are rather words of course, than things devised upon deliberation. Howbeit indeed the effect was as this: 1555. The bishop of Lincoln's "That forasmuch as the said Nicholas Ridley did affirm, maintain, and stub bornly defend certain opinions, assertions, and heresies, contrary to the word of God, and the received faith of the church, as in denying the true and natural body of Christ, and his natural blood to be in the sacrament of the altar: Secondarily, in affirming the substance of bread and wine to remain after the words of the consecration: Thirdly, in denying the mass to be a lively sacrifice of the church for the quick and the dead, and by no means would be perduced and brought from these his heresies: they therefore (the said John of Lincoln, James of Gloucester, John of Bristol) did judge and condemn the said Nicholas Ridley as a heretic, and so adjudged him presently both by word aud also in deed, to be degraded from the degree of a bishop, from priesthood, and all ecclesiastical order; declaring moreover, the said Nicholas Ridley to be no member of the church: and therefore committed him to the secular powers, of them to receive due punishment according to the tenor of the temporal laws; and further excommunicating him by the great excommunication." THE LAST APPEARANCE AND EXAMINATION OF MASTER This sentence being published by the bishop of Lincoln, master Ridley was committed as a prisoner to the mayor, and immediately master Latimer was sent for: but in the mean season the carpet or cloth which lay upon the table whereat master Ridley stood, was removed, because (as men reported) master Latimer had never the degree of a doctor, as master Ridley had. But eftsoons as master Latimer appeared, as he did the day before, perceiving no cloth upon the table, he laid his hat, which was an old felt, under his elbows, and immediately spake to the commissioners, saying: Latimer:-"My lords, I beseech your lordships to set a better order here at your entrance: for I am an old man, and have a very evil back, so that the press of the multitude doth me much harm." Lincoln:—“ I am sorry, master Latimer, for your hurt. At your departure we will see to better order." With that master Latimer thanked his lordship, making a very low courtesy. After this the bishop of Lincoln began on this manner: Lincoln::-"Master Latimer, although yesterday, after we had taken your answers to those articles which we proposed, we might have justly proceeded words to to judgment against you, especially in that you required the same, yet we, Latimer. having a good hope of your returning, desiring not your destruction, but rather that you would recant, revoke your errors, and turn to the catholic church, deferred further process till this day; and now, according to the appointment, we have called you here before us, to hear whether you are content to revoke your heretical assertions and submit yourself to the determination of the church, as we most heartily desire; and I, for my part, as I did yesterday, most earnestly do exhort you: or to know whether you persevere still the man that you were, for the which we would be sorry." It seemed that the bishop would have further proceeded, saving short with that master Latimer interrupted him, saying: Latimer the commissioners. See Appendix. Latimer:-"Your lordship often doth inculke the catholic church, as though I should deny the same. No, my lord, I confess there is a catholic church, to (1) See the degradation of Hooper, vol. vi. page 651.-ED. A.D. 1555. church, the determination of which I will stand; but not the church which you call Mary. catholic, which sooner might be termed diabolic. And whereas you join together the Romish and catholic church, stay there, I pray you. For it is one thing to say Romish church, and another thing to say catholic church: I must use here, in this mine answer, the counsel of Cyprian, who at what time he was The caascited before certain bishops' that gave him leave to take deliberation and tholic counsel, to try and examine his opinion, he answered them thus: In sticking and the and persevering in the truth, there must no counsel nor deliberation be Romish taken."" And again demanded of them sitting in judgment, which was most church, like to be of the church of Christ, whether he who was persecuted, or they who things. did persecute? "Christ," said he, "hath foreshowed, that he that doth follow Cyprian's him, must take up his cross and follow him. Christ gave knowledge that the counsel: disciples should have persecution and trouble. How think you then, my lords, is it most like that the see of Rome, which hath been a continual persecutor, is rather beration the church, or that small flock which hath continually been persecuted of it, even to death? Also the flock of Christ hath been but few in comparison to the residue, and ever in subjection:" which he proved, beginning at Noah's time even to the apostles. Lincoln:-"Your cause and St. Cyprian's is not one, but clean contrary: for he suffered persecution for Christ's sake and the gospel. But you are in trouble for your errors and false assertions, contrary to the word of God and the received truth of the church." Master Latimer interrupting him, said: "Yes verily, my cause is as good as St. Cyprian's for his was for the word of God, and so is mine."" be two in truth no deli to be taken. of the But Lincoln goeth forth in his talk: "Also at the beginning and foundation of the church, it could not be but that the apostles should suffer great persecution. Further, before Christ's coming, continually, there were very few which truly served God; but, after his coming, began the time of grace. Then began the church to increase, and was continually augmented, until it came unto this perfection, and now hath justly that jurisdiction which the unchristian princes before by tyranny did resist. There is a diverse consideration of the estate of The the church now in the time of grace, and before Christ's coming. But, master image Latimer, although we had instructions given us determinately to take your answer church to such articles as we should propose, without any reasoning or disputations, yet before we, hoping by talk somewhat to prevail with you, appointed you to appear before Christ, us yesterday in the divinity school, a place for disputations. And whereas then, with the notwithstanding you had license to say your mind, and were answered to every church afmatter, yet you could not be brought from your errors, we, thinking that from that time ye would with good advisement consider your estate, gave you respite from that time yesterday when we dismissed you, until this time; and now have Articles called you again here in this place, by your answers to learn whether you are prothe same man you were then or no? Therefore we will propose unto you pounded the same articles which we did then, and require of you a determinate answer, Latimer. without further reasoning;" and eftsoons recited the first article. compared ter him. again to Christ re Latimer:-" Always my protestation saved, that by these mine answers it should not be thought that I did condescend and agree to your lordships' au- The very thority, in that you are legaced by authority of the pope, so that thereby I might body of seem to consent to his jurisdiction-to the first article I answer now, as I did ceived in yesterday, that in the sacrament the worthy receiver receiveth the very body of the sacra Christ, and drinketh his blood by the Spirit and grace: but, after that corporal the spirit being, which the Romish church prescribeth, Christ's body and blood is not in and grace. the sacrament under the forms of bread and wine." The notaries took his answer to be affirmatively. For the second article he referred himself to his answers made before. After this the bishop of Lincoln recited the third article, and required a determinate answer. ment by Latimer:-" Christ made one oblation and sacrifice for the sins of the whole The seworld, and that a perfect sacrifice; neither needeth there to be any other, cond and neither can there be any other, propitiatory sacrifice." (1) See Appendix. (2) The cause of the martyrs of the primitive time, and of the latter time, is all one, third articles. Mary. A. D. 1555. Latimer will not deny his master Christ. His condemnation read. The notaries took his answer to be affirmatively. In like manner did he answer to the other articles, not varying from his answers made the day before. After his answers were penned of the notaries, and the bishop of Lincoln had exhorted him in like sort to recant, as he did master Ridley, and revoke his errors and false assertions, and master Latimer had answered that he ne could, ne would deny his Master Christ, and his verity, the bishop of Lincoln desired master Latimer to hearken to him and then master Latimer, hearkening for some new matter and other talk, the bishop of Lincoln read his condemnation; after the publication of the which, the said three bishops brake up their sessions, and dismissed the audience. But master Latimer rePapists quired the bishop to perform his promise in saying the day before, that he should have license briefly to declare the cause, why he refused the pope's authority. But the bishop said that now he could not hear him, neither ought to talk with him. false in their ргоmises. Then master Latimer asked him, whether it were not lawful for him to appeal from this his judgment. And the bishop asked him again to whom he would appeal. "To the next general council," quoth master Latimer, "which shall be truly called in God's name. With that appellation the bishop was content: but, he said, it would be a long season before such a convocation as he meant would be called. Then the bishop committed master Latimer to the mayor, saying, "Now he is your prisoner, master mayor." Because the press of the people was not yet diminished, each man looking for further process, the bishop of Lincoln commanded avoidance, and willed master Latimer to tarry till the press were diminished, lest he should take hurt at his egression, as he did at his entrance. And so continued bishop Ridley, and master Latimer, in durance till the 16th day of the said month of October. A COMMUNICATION BETWEEN DR. BROOKS, AND DR. RIDLEY, In the mean season upon the 15th day in the morning, and the same year abovesaid, Dr. Brooks, the bishop of Gloucester, and the vice-chancellor of Oxford, Dr. Marshal, with divers other of the chief and heads of the same university, and many others accompanying them, came unto master Irish's house, then mayor of Oxford, where Dr. Ridley, late bishop of London, was close prisoner. And when the bishop of Gloucester came into the chamber where the said Dr. Ridley did lie, he told him for what purpose their coming was unto him, saying, that yet once again the queen's majesty did offer unto him, by them, her gracious mercy, if that he would receive the same, and come home again to the faith which he was baptized in, and revoke his erroneous doctrine that he of late had taught abroad to the destruction of many. And further said, that if he would not recant and become one of the catholic church with them, then they (1) Master Latimer appealeth to the next general council, truly called in the Lord's name; but that eouncil is long a coming. (2) No mercy to be had without consenting to iniquity. |