A67927:1326
Acts and monuments of matters most special and memorable, happening in the Church. [vol. 2, part 2] with an universal history of the same, wherein is set forth at large the whole race and course of the Church, from the primitive age to these latter times of ours, with the bloody times, horrible troubles, and great persecutions against the true martyrs of Christ, sought and wrought as well by heathen emperors, as now lately practised by Romish prelates, especially in this realm of England and Scotland. Newly revised and recognised, partly also augmented, and now the fourth time again published and recommended to the studious reader, by the author (through the help of Christ our Lord) John Fox, which desireth thee good reader to help him with thy prayer.Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 2, part 2] with an vniuersall history of the same, wherein is set forth at large the whole race and course of the Church, from the primitiue age to these latter tymes of ours, with the bloudy times, horrible troubles, and great persecutions agaynst the true martyrs of Christ, sought and wrought as well by heathen emperours, as nowe lately practised by Romish prelates, especially in this realme of England and Scotland. Newly reuised and recognised, partly also augmented, and now the fourth time agayne published and recommended to the studious reader, by the author (through the helpe of Christ our Lord) Iohn Foxe, which desireth thee good reader to helpe him with thy prayer.
London: printed by John Daye, 1583London: printed by Iohn Daye, 1583
No title page in the transcription: set from the catalogue record.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Lati. M. Latimer interrupting him, said: yes verily,1 my cause is as good as S. Cyprian's: for his was for the word of God and so is mine. 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 Christs 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 that it came unto this perfection,2 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 Church now in the time of grace, and before Christs coming. But Master Latimer, although we had instructions given us determinately to take your answer to such Articles as we should propose, without any reasoning or disputations, yet we hoping by talk somewhat to prevail with you, appointed you to appear before us yesterday in the Divinity School, a place for disputations. And whereas then notwithstanding you had licence to say ⟨p. 1767⟩your mind, and were answered to every matter, yet you could not be brought from your errors. We thinking that from that time ye would with good advisement consider your state, gave you respite from that time yesterday when we dismissed you,3 until this time, and now have called you again here in this place, by your answers to learn whether you are the same man you were then or no? Therefore we will propose unto you the same articles which we did then, and require of you a determinate answer, without farther reasoning, and eftsoons recited the first article.
Lati. M. Latimer interruptyng hym, sayd: yes verely,1 my cause is as good as S. Cyprians: for his was for the worde of God and so is myne. But Lincolne goeth forth in his talke. Also at the beginnyng and foundation of the Churche, it coulde not be but that the Apostles shoulde suffer great persecution. Further, before Christes commyng, continually there were very fewe whiche truely serued God: but after his commyng beganne the tyme of grace, then beganne the Churche to encrease, and was continually augmented vntyll that it came vnto this perfection,2 and now hath iustly that iurisdiction whiche the vnchristian Princes before by tyranny dyd resist: there is a diuerse consideration of the estate of the Churche nowe in the tyme of grace, and before Christes commyng. But Maister Latimer, although we had instructions geuen vs determinately to take your aunsweare to suche Articles as we shoulde propose, without any reasonyng or disputations, yet wee hopyng by talke somewhat to preuayle with you, appoynted you to appeare before vs yesterday in the Diuinitie Schole, a place for disputations. And whereas then notwithstanding you had licence to saye ⟨p. 1767⟩your mynde, and were aunsweared to euery matter, yet you coulde not be brought from your errours. We thynkyng that from that tyme ye would with good aduisement consider your state, gaue you respite from that tyme yesterday when we dimissed you,3 vntill this tyme, and now haue called you agayne here in this place, by your aunsweres to learne whether you are the same man you were then or no? Therefore we wyll propose vnto you the same articles which we did then, and require of you a determinate aunswere, without farther reasoning, and eftsones recited the first article.
Lati. Always my protestation saved, that by these mine answers it should not be thought that I did condescend and agree to your Lordships authority in that you are legated by authority of the Pope, so that thereby I might seem to consent to his jurisdiction, to the first article I answer now as I did yesterday, that in the Sacrament the worthy receiver receiveth the very body of Christ, and drinketh his blood by spirit and grace. But after that corporal being which the Romish Church prescribeth, Christs body & blood is not in the Sacrament under the forms of bread and wine. The Notaries toke his answer to be affirmatively. For the second article,1 he referred himself to his answers made before.
Lati. Alwayes my protestation saued, that by these mine answeres it should not be thought that I did condescend and agree to your Lordshippes authority in that you are legased by authoritie of the Pope, so that thereby I might seeme to consent to his iurisdiction, to the fyrst article I aunswere now as I did yesterday, that in the Sacrament the worthy receyuer receiueth the very body of Christ, and drinketh his bloud by spirite and grace. But after that corporall being which the Romish Church prescribeth, Christes body & bloud is not in the Sacrament vnder the formes of bread and wine. The Notaries toke his aunswere to be affirmatiuely. For the seconde article,1 he referred hymselfe to his aunsweres made before.
Linc. After this the Bishop of Lincoln recited the third article, and required a determinate answer.
Linc. After this the Bishop of Lincolne recited the third article, and required a determinate aunswere.
Lat. Christ made one oblation and sacrifice for the sins of the whole world, and that a perfect sacrifice, neither needeth there to be any other, neither can there be any other propitiatory sacrifice. 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 M. Ridley, and revoke his errors and false assertions, and M. Latimer had answered that he ne could,1 ne would deny his master Christ and his verity, the Bishop of Lincoln desired M. Latimer to hearken to him, and then master Latimer hearkening for some new matter and other talk, the Bishop of Lincoln red his condemnation, after the publication of the which, the said three Bishops brake up their Sessions, and dismissed the audience. But M. Latimer required the Bishop to perform his promise,2 in saying the day before, that he should have licence briefly to declare the causes why he refused the Popes authority.
Lat. Christ made one oblation and sacrifice for the sinnes of the whole worlde, and that a perfecte sacrifice, neyther needeth there to be any other, neyther can there be any other propitiatory sacrifice. The Notaries tooke his aunsweare to bee affirmatiuely. In like maner did he aunswere to the other articles, not varying from his aunsweres made the day before. After his aunsweres were penned of the Notaries, and the Bishop of Lincolne had exhorted him in like sort to recant as he dyd M. Ridley, and reuoke his errours and false assertions, and M. Latimer had aunswered that he ne could,1 ne would deny his maister Christ and his veritie, the Bishop of Lincolne desired M. Latimer to harken to him, and then maister Latimer harkening for some new matter and other talke, the Byshop of Lincolne red his condemnation, after the publication of the which, the sayd three Bishops brake vp their Sessions, and dimissed the audience. But M. Latimer required the Bishop to performe his promyse,
Lincol. But the Bishop said, that now he could not hear him, neither ought to talk with him.
Lincol. But the Byshop sayde, that now he coulde not heare hym, neither ought to talke with hym.
Then M. Latimer asked him whether it were not lawful for him to appeal from this his judgement. And the Bishop asked him again, to whom he would appeal. To the next general Council, quoth M. Latimer, which shall be truly called is Gods name.1 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 M. Latimer asked hym whether it were not lawfull for him to appeale from this his iudgement. And the Byshop asked hym againe, to whom he would appeale. To the next generall Counsell, quoth M. Latimer, whiche shalbe truely called is Gods name.1 With that appellation the Byshop was content: but he sayd it woulde be a long season before suche a conuocation as he ment would be called.
Then the Bishop committed M. Latimer to the Major, saying: now he is your prisoner master Major. Because the press of people was not yet diminished, each man looking for farther process, the Bishop of Lincoln commanded avoidance, and willed M. 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 M. Latimer in durance till the .16. day of the said month of October.
Then the Byshop committed M. Latimer to the Maior, saying: now he is your prisoner maister Maior. Because the presse of people was not yet diminished, ech man lookyng for farther processe, the Byshop of Lincolne commaunded auoydance, and willed M. Latimer to tary tyl the presse were diminished lest he shoulde take hurt at his egression, as he did at his entraunce. And so continued Byshop Ridley, and M. Latimer in durance till the .16. day of the sayd moneth of October.
IN the mean season upon the 15. day in the morning, and the same year above said,1 the Bishop of Gloucester Doct. Brooks, and the Uicechauncelour of Oxford Doct. Marshall,2 with diverse other of the chief and heads of the same University, and many other moe accompanying with them, came unto M. Irish his house then Major of Oxford, where D. Ridley, late Bishop of London was close prisoner. And when the Bishop of Gloucester came into the chamber where the said D, Ridley did lye, he told him for what purpose their coming was unto him, saying:3 that yet once again the Queens 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 Baptised in, & 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 must needs (against their wills) proceed according to the law, which they would be very loth to do, if they might otherwise. But (saith he) we have been often times with you, and have requested that you would recant this your fantastical & devilish opinion, where hitherto you have not, although you might in so doing win many, and do much good. Therefore good M. Ridley, consider with your self the danger that shall ensue both of body and soul, if that you shall so wilfully cast your self away in refusing mercy offered unto you at this time.
IN the meane season vpon the 15. day in the mornyng, and the same yeare aboue sayd,1 the Byshop of Glocester Doct. Brokes, and the Uicechauncelour of Oxford Doct. Marshall,2 with diuerse other of the chiefe and heades of the same Uniuersitie, and many other moe accompanying with them, came vnto M. Irish his house then Maior of Oxforde, where D. Ridley, late Byshop of London was close prisoner. And when the Byshop of Glocester came into the chamber where the sayde D, Ridley did lye, he told him for what purpose their comming was vnto him, saying:3
My Lord, quoth D. Ridley, you know my mind fully herein: and as for the doctrine which I have taught,1 my conscience assureth me that it was sound, & according to Gods word (to his glory be it spoken) the which doctrine the Lord God being my helper, I will maintain so long as my tongue shall wag,2 and breath is within my body, and in confirmation thereof, seal the same with my blood.
My Lord, quoth D. Ridley, you know my mynd fully herein: and as for the doctrine which I haue taught,1 my conscience assureth me that it was sounde, & accordyng to Gods word (to his glory be it spoken) the which doctrine the Lord God beyng my helper, I wyll mayntaine so long as my tongue shall wagge,2 and breath is within my body, and in confirmation thereof, seale the same with my bloud.
Broke. Well, you were best, M. Ridley, not to do so, but to become one of the Church with us. For you know this well enough, that whosoever is out of the Catholic church, can not be saved: therefore I say once again, that whiles you have time and mercy offered you, receive it, and confess with us the Popes holiness to be be the chief head of the same Church.1
Brok. Well, you were best, M. Ridley, not to do so, but to become one of the Church with vs. For you know this well enough, that whosoeuer is out of the Catholike church, can not be saued: therefore I say once agayne, that whiles you haue time and mercy offered you, receiue it, and confesse with vs the Popes holynes to be be the chiefe head of the same Church.1
Rid. I marvel that you will trouble me with any such vain and foolish talk. You know my mind concerning the usurped authority of the Romish Antichrist. As I confessed openly in the Schools, so do I now, that both by my behaviour and talk I do no obedience at all unto the Bishop of Rome, nor to his usurped authority, and that for divers good and godly considerations. And here Doct. Ridley would have reasoned with the said Brooks Bishop of Gloucester,1 of the Bishop of Romes authorities, but could not be suffered, and yet he spake so earnestly against the Pope therein, that the Bishop told him, if he would not hold his peace, he should be compelled against his will. And seeing saith he, that you will not receive the Queens mercy now offered unto you, but stubbornly refuse the same, we must, against our wills, proceed according to our Commission to disgrading, taking from you the dignity of Priesthood. For we take you for no Bishop, and therefore we will the sooner have done with you: so, committing you to the secular power, you know what doth follow.
Rid. I marueyle that you wyll trouble me with any suche vayne and foolysh talke. You know my mynd concerning the vsurped authoritie of the Romishe Antichrist. As I confessed openly in the Scholes, so do I nowe, that both by my behauiour and talke I do no obedience at all vnto the Byshop of Rome, nor to his vsurped authoritie, and that for diuers good and godly considerations. And here Doct. Ridley would haue reasoned with the sayde Brokes Byshop of Glocester,1 of the Byshop of Romes authorities, but could not be suffered, and yet he spake so earnestly agaynst the Pope therein, that the Byshop told hym, if he would not hold his peace, he should be compelled agaynst his wyll. And seeyng sayth he, that you wyll not receiue the Queenes mercy now offered vnto you, but stubburnly refuse the same, we must, against our wils, proceede according to our Commission to disgradyng, takyng from you the dignitie of Priesthode. For we take you for no Byshop, and therefore we will the sooner haue done with you: so, committing you to the secular power, you know what doth follow.
Rid. Do with me as it shall please God to suffer you, I am well content to abide the same with all my hart.
Broke. Put of your cap M. Ridley, and put upon you this surplice.
Brok. Put of your cap M. Ridley, and put vppon you this surples.
Rid. Not I truly.1
Broke. But you must.
Brok. But you must.
