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Thematic Divisions in Book 5
1. Preface to Rubric 2. The Rubric 3. Mary's First Moves 4. The Inhibition5. Bourne's Sermon 6. The True Report7. The Precept to Bonner 8. Anno 15549. From 'The Communication' to 'A Monition' 10. Bonner's Monition11. Mary's Articles for Bonner 12. The Articles 13. From Mary's Proclamation to the 'Stile'14. From the 'Stile' to the 'Communication' 15. The 'Communication' 16. How Thomas Cranmer ... 17. Cranmer18. Ridley 19. Latimer20. Harpsfield's Forme 21. 1563's Disputational Digest22. Political Events up to Suffolk's Death 23. Between Mantell and the Preacher's Declaration 24. The Declaration of Bradford et al 25. May 19 to August 1 26. August 1 - September 3 27. From Bonner's Mandate to Pole's Oration 28. Winchester's Sermon to Bonner's Visitation 29. Pole's Oration 30. From the Supplication to Gardiner's Sermon 31. From Gardiner's Sermon to 1555 32. From the Arrest of Rose to Hooper's Letter 33. Hooper's Answer and Letter 34. To the End of Book X 35. The Martyrdom of Rogers 36. The Martyrdom of Saunders 37. Saunders' Letters 38. Hooper's Martyrdom 39. Hooper's Letters 40. Rowland Taylor's Martyrdom 41. Becket's Image and other events 42. Miles Coverdale and the Denmark Letters 43. Bonner and Reconciliation 44. Robert Farrar's Martyrdom 45. The Martyrdom of Thomas Tomkins 46. The Martyrdom of Rawlins/Rowland White47. The Martyrdom of Higbed and Causton 48. The Martyrdom of William Hunter 49. The Martyrdom of Pigot, Knight and Laurence 50. Judge Hales 51. The Providential Death of the Parson of Arundel 52. The Martyrdom of John Awcocke 53. The Martyrdom of George Marsh 54. The Letters of George Marsh 55. The Martyrdom of William Flower 56. Mary's False Pregnancy57. The Martyrdom of Cardmaker and Warne 58. John Tooly 59. The Examination of Robert Bromley [nb This is part of the Tooly affair]60. Censorship Proclamation 61. The Martyrdom of Thomas Haukes 62. Letters of Haukes 63. The Martyrdom of Thomas Watts 64. Martyrdom of Osmund, Bamford, Osborne and Chamberlain65. The Martyrdom of Ardley and Simpson 66. The Martyrdom of John Bradford 67. Bradford's Letters 68. William Minge 69. The Martyrdom of John Bland 70. The Martyrdom of Frankesh, Middleton and Sheterden 71. Sheterden's Letters 72. Martyrdom of Carver and Launder 73. Martyrdom of Thomas Iveson 74. John Aleworth 75. Martyrdom of James Abbes 76. Martyrdom of Denley, Newman and Pacingham 77. Examinations of Hall, Wade and Polley 78. Richard Hooke 79. Martyrdom of William Coker, et al 80. Martyrdom of George Tankerfield, et al 81. Martyrdom and Letters of Robert Smith 82. Martyrdom of Harwood and Fust 83. Martyrdom of William Haile 84. Examination of John Newman 85. Martyrdom of Robert Samuel 86. George King, Thomas Leyes and John Wade 87. William Andrew 88. William Allen 89. Martyrdom of Thomas Cobb 90. Martyrdom of Roger Coo 91. Martyrdom of Catmer, Streater, Burwood, Brodbridge, Tutty 92. Martyrdom of Hayward and Goreway 93. Martyrdom and Letters of Robert Glover 94. John and William Glover 95. Cornelius Bungey 96. Martyrdom of Wolsey and Pigot 97. Life and Character of Nicholas Ridley 98. Ridley and Latimer's Conference 99. Ridley's Letters 100. Life of Hugh Latimer 101. Latimer's Letters 102. Ridley and Latimer Re-examined and Executed103. More Letters of Ridley 104. Life and Death of Stephen Gardiner 105. Martyrdom of Webb, Roper and Park 106. William Wiseman 107. Examinations and Martyrdom of John Philpot 108. John Went 109. Isobel Foster 110. Joan Lashford 111. Five Canterbury Martyrs 112. Life and Martyrdom of Cranmer 113. Letters of Cranmer 114. Martyrdom of Agnes Potten and Joan Trunchfield 115. Persecution in Salisbury Maundrell, Coberly and Spicer 116. William Tyms, et al 117. The Norfolk Supplication 118. Letters of Tyms 119. John Hullier's Execution120. John Hullier 121. Christopher Lister and five other martyrs 122. Hugh Lauerocke and John Apprice 123. Katherine Hut, Elizabeth Thacknell, et al 124. Martyrdom of John Harpole and Joan Beach 125. Thomas Drury and Thomas Croker 126. Thomas Spicer, John Deny and Edmund Poole 127. Thomas Rede128. Persecution of Winson and Mendlesam 129. William Slech 130. Avington Read, et al 131. Wood and Miles 132. Adherall and Clement 133. A Merchant's Servant Executed at Leicester 134. Thirteen Burnt at Stratford-le-Bow135. Persecution in Lichfield 136. Hunt, Norrice, Parret 137. Martyrdom of Bernard, Lawson and Foster 138. John Careless 139. Letters of John Careless 140. Martyrdom of Julius Palmer 141. Guernsey Martyrdoms 142. Dungate, Foreman and Tree 143. Martyrdom of Joan Waste 144. Three Men of Bristol145. Martyrdom of Edward Sharpe 146. Four Burnt at Mayfield at Sussex 147. John Horne and a woman 148. Northampton Shoemaker 149. Prisoners Starved at Canterbury 150. More Persecution at Lichfield 151. Exhumations of Bucer and Phagius along with Peter Martyr's Wife152. Pole's Visitation Articles for Kent153. Ten Martyrs Burnt at Canterbury154. The 'Bloody Commission'155. Twenty-two Prisoners from Colchester156. Five Burnt at Smithfield157. Stephen Gratwick and others158. Edmund Allen and other martyrs159. Edmund Allen160. Alice Benden and other martyrs161. Richard Woodman and nine other martyrs162. Ambrose163. The Martyrdom of Simon Miller and Elizabeth Cooper164. Rose Allin and nine other Colchester Martyrs165. John Thurston166. Thomas More167. George Eagles168. Richard Crashfield169. Fryer and George Eagles' sister170. John Kurde171. Cicelye Ormes172. Joyce Lewes173. Rafe Allerton and others174. Agnes Bongeor and Margaret Thurston175. Persecution at Lichfield176. Persecution at Chichester177. Thomas Spurdance178. Hallingdale, Sparrow and Gibson179. John Rough and Margaret Mearing180. Cuthbert Simson181. William Nicholl182. Seaman, Carman and Hudson183. Three at Colchester184. A Royal Proclamation185. Roger Holland and other Islington martyrs186. Richard Yeoman187. John Alcocke188. Alcocke's Epistles189. Thomas Benbridge190. Stephen Cotton and other martyrs191. Alexander Gouch and Alice Driver192. Three at Bury193. The Final Five Martyrs194. William Living195. The King's Brief196. William Browne197. Some Persecuted at Suffolk198. Elizabeth Lawson199. Edward Grew200. The Persecuted of Norfolk201. The Persecuted of Essex202. Thomas Bryce203. The Persecuted in Kent204. The Persecuted in Coventry and the Exiles205. Thomas Parkinson206. The Scourged: Introduction207. Richard Wilmot and Thomas Fairfax208. Thomas Greene209. Bartlett Greene and Cotton210. Steven Cotton's Letter211. Scourging of John Milles212. Scourging of Thomas Hinshaw213. Robert Williams214. Bonner's Beating of Boys215. A Beggar of Salisbury216. John Fetty217. James Harris218. Providences: Introduction219. The Miraculously Preserved220. Christenmas and Wattes221. Simon Grinaeus222. John Glover223. Dabney224. Alexander Wimshurst225. Bosom's wife226. The Delivery of Moyse227. Lady Knevet228. Crosman's wife229. Congregation at Stoke in Suffolk230. Congregation of London231. Robert Cole232. Englishmen at Calais233. John Hunt and Richard White234. Punishments of Persecutors235. Tome 6 Life and Preservation of the Lady Elizabeth236. The Westminster Conference237. Nicholas Burton238. Another Martyrdom in Spain239. Baker and Burgate240. Burges and Hoker241. Justice Nine-Holes242. Back to the Appendix notes243. A Poor Woman of Exeter244. Those Burnt at Bristol: extra material245. Priest's Wife of Exeter246. Gertrude Crockhey
Critical Apparatus for this Page
Commentary on the GlossesCommentary on the Text
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Actes and Monumentes Of the Church

signifye to bee equall in the glorye of his Father.

Nowe therefore take this argument.

Wheresoeuer Goddes authoritie is, there is Christes body,

But gods authoritie is in euery place.

Ergo what letteth the body of Christ to be in euery place?

Moreouer you haue also corrupted Duns.

Cran. That is a great offence I promyse you.

west. For you haue omitted secūdū apparētiā as it appeareth as where his woordes are these: Et si quæras quare voluit ecclesia eligere istum intellectum ita difficilem huius articuli, cum verba scripturæ possit saluari secundum intellectum facilem & veriorem, secumdum apparentiam, de hoc articulo.

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That is. And yf you demaunde why the Church did chuse, this so harde vnderstandyng of this article, wher as the wordes of scripture may be salued after an easy & truer vnderstandyng, as appeareth, of this article.

Cran. It is not so.

VVest. Also you haue set foorth a Catechisme, in the name of the Synode of London, and yet there be. 50. whiche witnessyng þe they were of the number of that Conuocation, neuer heard one worde of this Catechisme.

Cran. I was ignoraunt of the setting to of that title: and assoone as I had knowlege ther of, I dyd not lyke it. Therefore when I complayned thereof to the Counsell, it was aunswered me by them, that the booke was so intituled, because it was sette foorth in tyme of the Conuocation.

VVest. Moreouer, you haue in Duns translated in Romana ecclesia pro ecclesia catholica, in the churche of Rome, for the Catholyke churche.

Cran. Yea, but he ment the Romish church.

VVest. Moreouer, you haue depraued saint Thomas: namely where he hath these words. In quantum vero est sacrificiū, habet vim satisfactiuam. Sed in satisfactione attenditur magis affectio offerentis, quam quantitas oblationis. Vnde dominus dicit apud Lucā de vidua, quæ obtulit duo æra, quod plus omnibus misit. Quamuis ergo hæc oblatio ex sui quantitate sufficiet ad satisfaciendum pro omni pœna: tamen sit satisfactoria illis, pro quibus offertur, vel etiam offerentibus secundum quantitatem suæ deuotionis, & non pro tota pœna.

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That is. Inasmuche as it is a sacrifice, it hathe the power of satisfaction. But in satisfactiō, the affection of the offerer is more to be weyghed, than the quantity of the oblation. Whereof the Lorde sayde in Lukes Gospell, of the wydowe whiche offered two mites, that she caste in more then they all. Therefore, although this oblation, of the quantitie of it selfe wyll suffyce to satisfye for all payne: yet it is made satisfactory to them, for whō it is offered, or to the offerers, accordyng to the quantity of theyr deuotion, and not for all the payne.

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You haue thus turned it: Quod sacrificium sacerdotis habet vim satisfactiuam. &c.

That is: that the sacrifice of the priest hath power of satisfaction. &c. And therfore in this place you haue chopped in this woorde (Sacerdotis) of Prieste, whereas in the translation of all the newe testament, you haue not set it, but where Christ

was put to death. And agayne, where Saynct Thomas hath: (pro omni pœna,) for all payne, your booke omytteth many thynges there.

Thus you see (brethren) the truth stedfaste and inuincible: you see also the crafte and deceyte of Heretikes: the truthe maye bee pressed, but it cannot bee oppressed. Therefore crye altogether.

Vincit veritas.

☞ The truthe ouercommeth.

Nicolas Ridley to the Christian Reader. 
Commentary  *  Close
Block 19: Ridley's disputation

In the Rerum, Foxe's account of Ridley's disputation was based on a single version of Ridley's own narrative of his disputation (Rerum, pp. 660-95). One again, Grindal had obtained a copy of Ridley's account of his disputation in the Bishop's own hand (BL Harley 417, fol. 119r) and once again, it does not seem to have been available to Foxe for the Rerum. In the Actes and Monuments, Foxe continued to rely on this narrative, but he had multiple versions of it. There are a number of different versions of Ridley's narrative which survive in Foxe's papers: BL Lansdowne MS 389, fols. 118r-124v and 130r-134v; ECL MS 262, fols. 3r-15v and 17v-25v; BL Harley MS 422, fols. 54r-58v and (in Latin) fols. 68r-83v. The number of these copies is testimony to Foxe's zeal in obtaining as much material on the Oxford disputations as he could gather; he obtained one copy from Grindal (see 1570, p. 1901).

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As with Cranmer's disputation, the 1563 version of Ridley's disputation has sections of text which are not in the Rerum; almost certainly because Foxe's single copy of Ridley's narrative was defective and also because Foxe had multiple versions on which to draw for the 1563 edition.

Commentary on the Glosses  *  Close

In the initial stages, the glosses are less adversarial than in much of the Cranmer section because Ridley leaps in more forcefully and dictates the agenda for a time; the glosses mostly respect and emphasize his divisions and offer commentary on procedure and clarification. Once disputation itself begins, the glosses return to a more familiar pattern, with many logical points (e.g. 'A rule of Logike for confirmation of the argument' (1563), '* The rule of Logicke is this A propositione de tertio adiacente, ad eam quæ est de secundo, cum verbo recto significante existentiam, valet consequentia affirmatiue &c', 'This argument holdeth after the same rule as did the other before', 'This argument is not formall in the 2. figure').

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As with Cranmer, there is one example of Foxe correcting Ridley (in this case clarifiying a point about the beneficiaries of the promise in bread and wine, '* No promise made to bread & wine, as they be common bread and common wine, but as they be sanctified & made sacramēts of the Lords body and bloud, they are not now called bread nor wine, haue a promise annexed to them, or rather (to say the trueth) annexed to the receauers of thē'). Several definitions of obscure terms are in all editions ('Anthropophagi, are a kinde of brutishe people that feed on mens flesh', 'Anagogicall sense is that which hath a high and misticall vnderstanding that lyeth abstruse & profound vnder the externall letter'). A feature emerging for the first time in this section is the taunting of the martyrs' tormentors with their embarrassing past actions ('D. Smith purposing to write for the mariage of Priestes', 'But where were these Iudges in K. Edwardes tyme', 'D. Weston in K. Edwards dayes subscribed' and 'The Iudges * geue an vntrue verdite: for D. Cranmer meaning by the Counsell, spake no word of Ridley'). It may be that Foxe simply took the opportunity as it arose, but it may also be that the margin's accusations partly served to distract the reader from Ridley's cautious response to the question of his involvement in setting forth the catechism.

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This section includes a portion of the 1563 text which is unusually well annotated. This spate of marginalia occurs largely around pp. 961-62 (from the gloss '3'), and does not seem to be focussed on a particular subject (it straddles Ridley's response to the second and third propositions). Many of the references on p. 962 are (unnecessarily, to judge from later practice) repeated pointers to Hebrews 9 and Hebrews 10. They give the impression of an uncertain experiment in adding marginalia in this early version, which may be compared with the grounding of much of the later annotation in the layout and other features of 1563.

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As with Cranmer's disputation, several of the glosses offer comments on the sacrament. The gloss 'The Analogie of the sacramēt is the similitude and likenes whiche they haue with the thinges they represent' gives a definition of the analogy of the sacraments, once again emphasising their representative function; the glosses 'The true presence of Christes body in the Supper not denyed' and 'The fayth & confession of D. Ridley in affirming the true presēce in the Sacrament' point to a discussion of the true presence, and to Ridley's belief in it; the gloss 'Christes abode in heauen is no let for him to appeare on earth when he will, but whether he wil, that must be proued. Againe it is one thing to appeare on earth, an other still in the Sacrament, and to be present the same time with his body in heauen, whē he is bodely present in earth' once again points the reader back to the sacramental significance of the discussion of Christ's presence in heaven: these cases are less a matter of comment than of making clear to a less learned reader what was familiar to the disputants. There is a group of references which emphasise the singleness of Christ's sacrifice ('One Christ but not one body, nor after on bodely substance in all places'; 'One Christ and one sacrifice in all places, and how: to wit, christ by veritie the sacrifice by, signification' and 'How one christ is offered in many places at once'): this relates to the implicit opposition between protestant and catholic, the former recognizing the all-sufficiency of a single sacrifice, the latter misled by carnality to endless, unintentionally parodic re-enactments. This also links to the rules of polemical engagement: the importance of presenting oneself as a defender of what is holy and truthful was paramount in mounting these attacks, and the implication that the central rite of the catholic church was a continuous performance of ingratitude and disdain for Christ gave license for just anger.

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The gloss 'Quam sit Stupida & crassa responsio tua' is a Latin transcript of insults translated in the text; the point of the translation would seem to be to leave the reader in no doubt of the vehemence of the precise terms employed: once again, a contrast is drawn between the moderate and the railing protagonists. See also 'Sacrifice called vnbloudy is nothing els but a representation of the bloudy Sacrifice of Christ' and 'D. Weston bloweth vp the triumph' (attacking Weston's arrogance). For examples of 1583 being less well produced than earlier editions, see the glosses 'Christes appearing on the earth sometime, taketh not away his residēce in heauen. How christ appeared in earth', 'Quam sit Stupida & crassa responsio tua', 'Of this Catechisme read before pag. 1357'. The gloss 'The protestantes falsely belyed to teach nothing but a figure in the sacrament' uses 'protestantes', a word not in the text, but perhaps more acceptable (or at least accepted) by 1570.

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MarginaliaApryll. 17 I Neuer yet sithens I was borne, sawe or heard any thyng doone, or handled more vaynelye or tumultuouslye, then the disputatiō whiche was had with me in the scholes at Oxforde. Yea verely, I could neuer haue thought, that it had bene possible to haue found among mē of any knowlege, and learnyng in this realme, any so brasen faced and shameles, which could haue abidden, much lesse then, whiche coulde haue had pleasure in suche Robynhoode pastimes, as that disputatiō had plenty of.

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The Sorbonicall clamours whiche at Paris (when Popery most reygned) I in tymes past haue seen, myght bee worthely thought (in comparison of this Thrasonicall ostentatiō) to haue had muche modestye. Howe be it, it was not to be wondred at, for that they which should ther haue bene Moderatours, and Ouerseers of others, and whiche should haue geuen a good example in wordes and grauitie &c. as Paul sayeth: It is not to be wondred at (I saye), in that these, of all others, gaue worst example, and did (as it were) blow the trumpet to other, to raile rage, rore, and cry out By reason wherof, good Christian Reader, it is very manifest, that they neuer sought for any truthe or veritye, but alonely for the glory of the world, and a Thrasonicall or braggyng victory. But least by the innumerable railinges, and conuitious tauntes, wherewith I was throughly thrust at, and as muche as in them laye ouerthrowne, our cause, yea, rather gods cause, and his churches should be euyll spoken of, and slaundred to the world, by the false examples of our disputations, and so the veritye it self susteyne some dammage, & reproche, I haue thought it my duety to wryte my aunsweres, that whosoeuer is desirous to knowe them, and the truthe withall, maye by this perceaue as well those thyngs, which wer chiefly obiected, as that which was aunswered of me to euery of them.

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Howbeit (good Reader) I confesse this to be moste true, that it is impossible to set foorth either al that was (God knoweth) tumultuously spoken, and lyke as of mad men obiected of so many, whiche spake often times huddle, so that one coulde not well heare an other, eyther all that was aunswered of me briefly, to suche, and so diuers Opponents. Moreouer, a great part of the tyme appointed for the disputations, was vaynly spent in moste contumelious rebukes, and more then theatricall, or stage playe exibilations, or hissynges, clappyng of handes, and

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