Marginalia1555. October.sture and behauiour, in no poynt I agree or admit any authority or power that shall come from the Pope,MarginaliaB. Ridley refuseth to put of his cap to the Pope or to them which come from the Pope. and not for any pride of minde (as God is my iudge) neither for contempt of your Lordshyps, or of this worshypfull audience, neither for derogation of honour due to my Lord Cardinals grace as concernyng those pointes which your Lordshyp spake of, that is, his noble parentage and singular graces in learnyng: And as for takyng my cap away, your Lordshyp may do as it shall please you: it shall not offend me, but I shalbe content with your ordinance in that behalfe.

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Linc. For as much as you do aunswere now as you did yesterday, we must do also as we dyd then, & forthwith one of the Bedles very hastely snatched hys cap from hys head.

¶ After this the Byshop of Lyncolne began the examination in sense folowyng.

Marginalia
The last examinatiō of Bishop Ridley.
The wordes of the Bishop of Lincolne.Linc. M. Ridley, yesterday we tooke your aunswere to certaine Articles, which we thē proposed vnto you: but because that we could not bee throughly satisfied with your aunswere then to the first Article, neither could the Notaries take any determinate aunswere of you, we (you requiryng the same) graunted you licence to bryng your aunswere in writyng, and therupō commaunded the Maior that you should haue penne, paper and inke, yea any bokes also that you would require, if they were to be gotten: we licenced you then also to alter your former aunsweres this day at your pleasure: Therfore we are come now hether to see whether you are in the same mynd now that you were in yesterday, (which we would not wysh) or contrary, contented to reuoke all your former assertions, and in all pointes cōtent to submit your selfe to the determination of the vniuersal Church, and I for my part most earnestly exhorte you (and therewith he put of hys cappe) not because my conscience pricketh me as you sayd yesterday, but because I see you a rotten member and in the way of perdition.

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Yesterday I brought foorth amongest other, S. Austen, to proue that authoritie hath alwayes bene geuen to the sea of Rome, and you wrested the wordes farre cōtrary to S. Austens meaning, in that you would haue totus mundus  

to be applyed onely to Europe, which is but the thyrd part of all the world, where as in deede the processe of S. Augustines wordes will not admitte that your interpretation. MarginaliaThe place of Saint Austen agayne repeated, Totus mundus. &c.For he sayth not totus mundus Christianus in transmarinis &c.  

Latin/Greek Translations     Close

Bishop of Lincoln

Foxe text Latin

totus mundus ... totus mundus christianus in transmarinis etc. ... totus mundus Christianus Romanae ecclesiae subiectus est ... in transmarinis partibus ... mare mediterraneum

First part not translated.

Translation (Wade 2003)

the whole world ... the whole Christian world across the sea

Foxe text translation

all the Christian worlde is subiect to the churche of Rome ... beyond the Sea ... sea of Rome(Mediterranean Sea)

but first, totus mundus Christianus Romanæ Ecclesiæ subiectus est:  

Latin/Greek Translations     Close

Bishop of Lincoln

Foxe text Latin

totus mundus ... totus mundus christianus in transmarinis etc. ... totus mundus Christianus Romanae ecclesiae subiectus est ... in transmarinis partibus ... mare mediterraneum

First part not translated.

Translation (Wade 2003)

the whole world ... the whole Christian world across the sea

Foxe text translation

all the Christian worlde is subiect to the churche of Rome ... beyond the Sea ... sea of Rome(Mediterranean Sea)

All the Christian world is subiecte to the Church of Rome, and afterward addeth in trāsmarinis partibus,  

Latin/Greek Translations     Close

Bishop of Lincoln

Foxe text Latin

totus mundus ... totus mundus christianus in transmarinis etc. ... totus mundus Christianus Romanae ecclesiae subiectus est ... in transmarinis partibus ... mare mediterraneum

First part not translated.

Translation (Wade 2003)

the whole world ... the whole Christian world across the sea

Foxe text translation

all the Christian worlde is subiect to the churche of Rome ... beyond the Sea ... sea of Rome(Mediterranean Sea)

beyond the Sea, but onely to augment the dominion of the sea of Rome.

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Rid. But M. Ridley still perseuered in hys former aunswere, saying: MarginaliaAnswere of D. Ridley in the place of Saint Austen, as before.I am sure my Lord you haue some skill in Cosmography, in the which you shall vnderstād that there is a sea called mare mediterraneum,  

cast betwene Europe and Africa, in the which he ment Europe beyond the Sea, euen as I should say the whole world beyond the Sea, exceptyng England in þ^e which I stand: and here many wordes were spent vppon the interpretation of the same place of S. Austen.

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Linc. After long disceptation, the Byshop of Lyncolne sayd, that the meanyng of S. Augustine might be knowen by the consent of other of the Doctours, and rehearsed diuers.

But M. Ridley required the rehearsal of the places, and to read the very wordes of the Doctours, MarginaliaHow the Catholickes vse to alledge the Doctors.saying that perhaps those which the Byshop rehearsed, beyng proponed in other termes in the Doctours, would admitte a contrary meanyng and interpretation: but in that booke out of the which þ^e Bishop rehearsed them, was none of the Doctours, but onely of the sentences drawen out of the Doctours of some studious man: he could not recite the very wordes of the Doctours.

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Linc. Then after he came to Cyrillus, which (as he

sayd) made agaynst M. Ridley in the Sacrament, euen by MarginaliaA place of Cyrillus alledged by Melancthon.Philippe Melancthon his owne alledging in his cōmon places,  

and forthwith called for Melancthon, but in vayne, MarginaliaScripture bookes burned at Oxford.because all such bookes were burned a litle before:   wherfore he passed it ouer.

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Cyrillus also in another place prouing to the Iewes that CHRIST was come, vseth this reason: *Marginalia
* Argumentū a contrario sensu ex Cyrillo contra Iudeos.
Altars be erected in Christes remembrance in Brytaine:
Ergo, Christ is come.
Altars be now plucked downe in Brytaine:
Ergo, Christ is not come. Altars are erected in CHRITES name in Britaine and in farre countreyes: Ergo, CHRIST is come. But we may vse the cōtrary of that reason: Altars are plucked downe in Britaine: Ergo, CHRIST is not come. A good Argument a contrarijs:  

I will stand to it in the scholes by & by with any mā. Ye see what a good Argument this your doctrine maketh for þ^e Iewes, to proue that CHRIST is not come.

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D. Ridley smiling, aunswered: Marginalia
Aunswere.
Thys argument is not a sensu contrario. For erecting of altars in the antecedent & plucking downe altars in the consequent, be not cōtary. In the antecedent Cyrill meaneth the table, or els the celebration of the Lordes supper in hys remembraunce.
In the cōsequent by plucking down of altars, is ment the takyng away of places and monumentes, seruing not to the Lordes Supper, but to Idolatrie, whereby the true table of the Lordes Supper in his remembraunce may be erected agayne.Your Lordship is not ignoraunt that this word altare in scripture signifieth aswell the altar wherupō the Iewes were wont to make their burnt sacrifices, as the table of the Lordes Supper. Cyrillus meaneth there by this worde altare, not þ^e Iewish altar, but þ^e table of the Lord, and by that saying [altars are erected in CHRISTES name, Ergo CHRIST is come] he meaneth that the Communiō is ministred in his remembraunce, Ergo CHRIST is come: for the strength of his Argument is, because the remēbraunce of a thyng can not bee except the thyng it selfe be past: then could not all coūtreyes celebrate the Communion in the remembraūce of CHRISTES passion, except CHRIST had bene come and suffered. As for the takyng down of the altars, it was done vpō iust considerations, for that they semed to come to nigh to þ^e Iewes vsage. Neither was the Supper of þ^e Lord at any tyme more better ministred, more duely receiued, then in these latter dayes when all thynges were brought to the rites and vsage of the primatiue Church.

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Linc. A godly receiuyng  

I promise you, to set MarginaliaB. White blasphemously calleth þ^e borde of the Lordes supper an Oyster table.an oyster table   in stede of an altar, and to come from puddynges at Westminster,   to receiue: and yet when your table was cōstituted, you could neuer be contēt, in placyng the same now East, now North, now one way, now an other, vntill it pleased God of his goodnes to place it cleane out of the Church.

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Rid. Your Lordshyps vnreuerent termes do not eleuate þ^e thyng. Perhaps some mē came more deuoutly frō puddyngs, then other mē now do frō other thyngs.

Lync. As for that, M. Ridley, you ought to be iudge of no mā: but by this your reasonyng you cause vs to stretch & enlarge our instructions. We came not to reason, but to take your determinate aūsweres to our Articles: MarginaliaThe Articles red agayne to M. Ridley.& eftsoones  

he red the first Article in maner aboue specified.

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Now M. Rydley, what say you to the first Article? if you haue brought your aunswere in writyng, we will receiue it: but if you haue written any other matter, we will not receyue it.

Ryd. Then M. Ridley tooke a sheete of paper out of hys bosome, and began to read that which he had written: but the B.of Lyncolne commaunded the Bedle to take it from hym. But he desired licence to read it, saying, that it was nothyng but his aūswere, MarginaliaB. Ridley not suffered to read his owne aunswer.but the Byshop would in no wise suffer hym.

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Ryd. Why my Lord, will you require myne aunswere, and not suffer me to publish it?MarginaliaNote the extreme dealing of these catholicke men. I besech you my Lordes, let the audience beare witnes in this matter. Your Lordshyps may handle it at your pleasures: therfore let the audience be witnes to your doynges.

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Lync. Well M. Ridley, we will first see what you